m

uring the last several years of the life of the Apostle Paul 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 (I Timothy 620) Paul also spoke against

several heretics among them Hymenaeus and Philetus (II Timothy 217) and Alexander the coppersmith (II 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 who wrote in II 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 hence Paulrsquos early reference to a ldquoscience falsely so calledrdquo Thriving during the Second and Third centuries Gnosticism was designated by Third Century Church fathers Irenaeus Tertullian and Hippolytus as an aberrant Christian heresy 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 manuscripts 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 establishment of the fledgling Roman Catholic Church (Fifth 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 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 only about 43 of these 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 Modern biblical critics and linguists 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 unanswered and unanswerable arguments of the few stalwart orthodox Christian scholars of the Nineteenth and Twentieth centuriesmdashJohn W Burgon Edward Miller FHA Scrivener Herman Hoskier (all Nineteenth CenturymdashHoskier d 1938) Edward F Hills (d 1980) Floyd Nolan Jones DA Waite and others

a JND Kelly Early Christian Doctrines (Peabody MA Prince Press Hendrickson Publishers 2004) p 22b Ibidc Ibidd JA 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 XIV (description)g Wilbur N Pickering ldquoThe Identity of the New Testament Textrdquo in Floyd Nolan Jones Which Version is the Bible 19th ed rev and enlarged (Goodyear AZ

KingsWord Press 2006) p 163

uring the last several years of the life of the Apostle Paul 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 (I Timothy 620) Paul also spoke against

several heretics among them Hymenaeus and Philetus (II Timothy 217) and Alexander the coppersmith (II 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 who wrote in II 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 hence Paulrsquos early reference to a ldquoscience falsely so calledrdquo Thriving during the Second and Third centuries Gnosticism was designated by Third Century Church fathers Irenaeus Tertullian and Hippolytus as an aberrant Christian heresy 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 manuscripts 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 establishment of the fledgling Roman Catholic Church (Fifth 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 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 only about 43 of these 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 Modern biblical critics and linguists 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 unanswered and unanswerable arguments of the few stalwart orthodox Christian scholars of the Nineteenth and Twentieth centuriesmdashJohn W Burgon Edward Miller FHA Scrivener Herman Hoskier (all Nineteenth CenturymdashHoskier d 1938) Edward F Hills (d 1980) Floyd Nolan Jones DA Waite and others

a JND Kelly Early Christian Doctrines (Peabody MA Prince Press Hendrickson Publishers 2004) p 22b Ibidc Ibidd JA 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 XIV (description)g Wilbur N Pickering ldquoThe Identity of the New Testament Textrdquo in Floyd Nolan Jones Which Version is the Bible 19th ed rev and enlarged (Goodyear AZ

KingsWord Press 2006) p 163

I Cover Page 1II Preface 2III Table of Contents 3IV Introduction 4V Verse Comparison 4VI Conclusion 39VII Colophon 40

6Documented Discrepancies between the Majority TextTextus Receptus and6the Critical Text Editions Underlying Modern Bible Versions (4th Ed) NLT Version

By EDWARD E SCOTT

This notated comparison chart serves to clearly identify and clarify some of the documented differences (here in 105 versespassages) existing 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 thirteen months in conducting research inputting data and proofing and editing 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 en shylightened 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 NLT 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 will be produced to include modern alternatives to the NLT version)

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

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

NLT reads ldquo but she reshymained a virgin until her son was born And Joseph named him Jesusrdquo

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

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 unshycials and the Syriac Peshitta (2nd Cent) and Harclean (7th) plus the Armenian and Ethiopshyic Four Greek MSS and more against this support belief in Maryrsquos perpetual virginity

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

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

NLT ldquoBut I say if you are angry with someone you are subject to judgmentrdquo Footnote reads ldquoSome manuscripts add without causerdquo

NASB ldquoBut I say to you that everyone who is angry with his brother shall be guilty before the court rdquo No footnote for any variant reading

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

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

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

(Also see Luke 627 28)

Reads ldquoBut I say love your enshyemies Pray for those who perseshycute yourdquo Footnote reads ldquoSome late manuscripts add Bless those who curse you do good to those who hate yourdquo Note that the footshynote truncates the Majority text reading omitting the rest of the verse then instead refers to it as from ldquosome late manuscriptsrdquo

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

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 text reading

(Again the Majority reading is truncated in the footnote)

The Majority (90-95mdashat least 5072 MSS) Greek says ldquoBut I say to you love your enshyemies bless those cursing you do well to the ones hating you and pray for the ones mistreatshying you and persecuting you rdquo Most of the Majority manuscripts are later ldquosome laterdquo is inaccurate Supporting the Majority are 13 significant uncials Family 13 (13 MSS) the Peshitta and Harclean and the Gothic 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)

NLT reads ldquoThey began screamshying at him lsquoWhy are you bothershying us Son of God You have no right to torture us before Godrsquos appointed timersquordquo

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

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

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

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

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

The Greek upon which the NLT is based makes no reference to God having ldquono rightrdquo This plainly gives some authority to evil spirits over the Son of God But the main issue is that the minority of early manushyscripts separate ldquoJesusrdquo from ldquoSon of Godrdquomdashan obvious atshytempt to denigrate Christ Only four uncials support this readshying led by the corrupt Aleph and B Similarly in the epistles numerous times ldquoLordrdquo is sepshyarated from ldquoJesusrdquo

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)

NLT reads ldquo For I have come to call sinners not those who think they are already good enoughrdquo

(Note This version defies its own Greek source text [Nestle-AlandUnited Bible Society] by transposing the two groups rightshyeous and sinners Why Simply to place the affirmative before the negative For ldquostylisticrdquo purposes of some sort Just for the sake of change Only because these ldquoscholarsrdquo have the ldquoauthorityrdquo)

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

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

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 capitals) plus the Ferrar Family 13 the Sahidic (Egyptian) and more ldquoTo reshypentancerdquo probably is omitted to reduce the severity of the message Most are not amenshyable to the fact their intrinsic depraved nature requires reshypentance before God for justishyfication

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

Reads ldquo No you will be brought down to the place of the deadrdquo Footnote reads ldquoGreek to Hadesrdquo Modern versions often replace the literal source text with an explanatory substitute rather than using a precise transshylation and explaining it in a footshynote

Reads ldquo You will descend to Hadesrdquo

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

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

(ldquo To the depthsrdquo is an explanshyatory and effectively vitiated subshystitute for the direct essential and practical meaning in this context 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

NLT reads ldquoSomeone told Jesus lsquoYour mother and your brothers are outside and they want to speak to yoursquordquo

(Omits a reference to Jesusrsquo family ldquostandingrdquo outside despite the Greek estekasi [es-tayacute-ka-see] apshypearing in its own Greek source text)

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

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

With the exception of the dishyvisive confusing and deceptshyive footnote accompany the NIV verse the other translashytions are okaymdashalthough the NLT should contain ldquostandshyingrdquo Support for the KJV inshycludes overwhelming evidshyence the Majority text 21 significant uncials Family 13 the Peshitta (2nd) and Harclean (7th) the Armenian (5th) the Ethiopic (4th or 6th) and severshyal 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

Reads ldquolsquo red sky in the mornshying means foul weather all dayrsquo You are good at reading the weather signs in the sky but you canrsquot read the obvious signs of the timesrdquo Footnote reads ldquo162-3 Several manuscripts do not include any of the words in 162-3 after He repliedrdquo

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 canshynot interpret the signs of the timesrdquo Footnote reads ldquoa 2 Some early manuscripts do not have the rest of verse 2 and all of verse 3rdquo (Nevertheless the source apparatus contains these verses)

Most 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 NLT 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

NLT reads ldquolsquoYou didnrsquot have enough faithrsquo Jesus told them lsquoI assure you even if you had faith as small as a mustard seed you could say to this mountain ldquoMove from here to thererdquo and it would move Nothing would be impossiblersquordquo

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

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 Majority text (90-95) Greek reads apistian (a-pis-teeacute-an) ldquounbeliefrdquo as do 21 signishyficant uncials the Syriac Peshyshitta (2nd Cent) and Syriac Harclean (7th Cent) numerous Old Latin others Opposing codices Aleph B and Theta and most of Caesarean (hybrid AlexandrianByzantine) groups 113 plus most Sinaitic and the Sahidic ldquo Faith as a grain of mustard seedrdquo is supported by at least the Byz and the TR

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

(Also see Luke 1910)

Omits the entire verse then footshynotes with ldquoSome manuscripts add verse 11 And I the Son of Man have come to save the lostrdquo The ldquoNA-UBSrdquo (or ldquoNUrdquo) texts supported by their Greek sources do not include verse 11

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

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

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

Matthew 1815 mdash ldquoMoreover if they 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 another believer sins against you go privately and point out the fault If the other person listens and confesses it you have won that person backrdquo Footnote reads ldquo1815 Greek your brotherrdquo

Reads ldquoIf you 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

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

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

(Also see Mark 10 11 12 and Luke 1618)

NLT reads ldquoAnd I tell you this a man who divorces his wife and marries another commits adulshyterymdashunless his wife has been unfaithfulrdquo Footnote reads ldquoSome manuscripts add And the man who marries a divorced woshyman commits adulteryrdquo

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

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

Not only do 90-95 percent of extant NT Greek MSS contain 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 abandoned B Because doing so would not sell their ldquoBiblesrdquo As for ldquoimmoralityrdquo or ldquosexual imshymoralityrdquo a more specific term is ldquofornicationrdquo

KJV NLT 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

NLT reads ldquoSomeone came to Jesus with this question lsquoTeachshyer what good things must I do to have eternal lifersquordquo

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

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

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 through sanctificationmdashJamieson-Fausset-Brown Bible Commentary Vol 3 p 100)

Reads ldquoAnd so it is that many who are first now will be last then and those who are last now will be first thenrdquo

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 ldquoAnyone who stumbles over that stone will be broken to pieces and it will crush anyone on whom it fallsrdquo Footnote reads ldquoThis verse is omitted in some early manuscriptsrdquo

Reads ldquoAnd he who falls on this stone will be broken to pieces but on whomever it falls it will scatter him like dustrdquo

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

The Majority text includes the verse (90-95 of extant Greek) but more interestingly modern scholarsrsquo two favorite MSS uncials Aleph and B also inshyclude the verse The only anshycient uncial that does not inshyclude this verse is the notorishyously corrupt Codex D (Bezae) Thatrsquos right the academics have defied Aleph and B Why (The verse even has been reshymoved 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

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

NLT reads ldquoDonrsquot ever let anyshyone call you lsquoRabbirsquo for you have only one teacher and all of you are on the same level as brothers and sistersrdquo Footnote reads ldquo238 Greek brothersrdquo

(Adelphoi [brothers] here does refer in practice to men and woshymen But God choses specific words for reasons and who are we mere men to question His judgments)

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

The words ldquothe Christrdquo (o Christos) appear in the Majorshyity 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 Arshymenian)

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)

Reads This portion of the verse is omitted with the footnote ldquoSome manuscripts add verse 14rdquo

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

Omits verse 14 does not mark the footnote in the text and adds the verse below Scripture Insinuates 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 Famshyily 13 (Caesarean) the Syriac Peshitta (2nd) and Harclean (7th) the Ethiopic several Old Latin MSS and more The NU apshyparatus 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

NLT reads ldquoThe nations and kingdoms will proclaim ware against each other and there will be famines and earthquakes in many parts of the worldrdquo

NASB reads ldquoFor nation will rise against nation and kingdom 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 varishyous 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 NLT 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)

Adds ldquoor the Son himselfrdquo Footshynote reads ldquoSome manuscripts omit the phrase or the Son himshyselfrdquo

Adds ldquoor the Son himselfrdquo Adds ldquonor the Sonrdquo then adds the footnote ldquoSome manuscripts do not have nor the Sonrdquo

The vast majority of extant NT koine Greek manuscripts do not include ldquoor the Son himselfrdquo ldquonor the Sonrdquo nor any other variant Three of the oldest five existing manuscriptsmdashplus several Old Latin manushyscriptsmdashdo 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

NLT reads ldquoBut when the Son of Man comes in his glory and all the angels with him then he will sit upon his glorious thronerdquo

(The modern Greek apparatus repshyresenting the minority of earlier manuscripts reads thronou dozes (dodacutezace) ldquoglorious thronerdquo)

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

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

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

The Byzantine text reads agioi (holy) before ldquoangelsrdquo Eightshyeen significant uncials support the KJV reading plus the Peshyshitta (2nd) and Harclean (7th) Family 13 and others Opposshying are seven Greekmdashincluding Aleph B and Dmdashand most of the Old Latin plus the Vulgate and numerous others of the minority script body The Mashyjority text also reads ldquoglorious thronerdquo

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

(Also see Mark 1424)

Reads ldquo for this is my blood which seals the covenant rdquo Adds footnote ldquoSome manushyscripts read the new covenantrdquo

Omits ldquonewrdquo Omits ldquonewrdquo then adds footnote ldquoSome manuscripts the newrdquo

The Majority text (90+ of Greek) includes ldquonewrdquo Jesus is referring to the ldquonew covenantrdquo which as specificshyally 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 mashynuscriptsrdquo is wrong

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

NLT Reads ldquowinerdquo rather than ldquovinegarrdquo

(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 here sour wine vinegar)

NASB Reads ldquowinerdquo rather than ldquovinegarrdquo

See note at left

NIV Reads ldquowinerdquo rather than ldquovinegarrdquo

See note after NRSV reading at left

ldquoOinonrdquo fermented drink is incorrect 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 oxos is overwhelmshying vast majority of Greek 18 significant uncials the Peshitta and Harclean others Against are seven Greek some of Famshyilies 1 amp 13 a few of the Vulshygate others

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

Reads ldquoHere begins the Good News about Jesus the Messiah the Son of Godrdquo Footnote reads ldquoSome manuscripts do not inshyclude the Son of Godrdquo

(The footnote is true that ldquosomerdquo [paltry minority] do not include the phrase but the Greek source for the NLT NASB and NIV beshying the same includes ldquothe Son of Godrdquo The translators have defied their own Greek text)

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

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

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

NLT reads ldquoIn the book of the prophet Isaiah God said lsquoLook I am sending my messenger beshyfore you and he will prepare you wayrsquordquo Footnote reads ldquo12 Mal 31rdquo

(Is this footnote implying that Malachi said this about Isaiah Malachi lived 200 years later)

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

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

This prophecy appears in Malashychi 31 as acknowledged in the NLT footnote However in the modern critical edition and the minority manuscripts on which it is based the reading is ldquothe prophet Isaiahrdquo This difference is accounted for by scribal error or modern uncertainty The Mashyjority is joined by 17 significant Greek uncials Family 13 the Harclean and others The critshyical 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

NLT ldquoLater on after John was arrested by Herod Antipas Jesus went to Galilee to preach Godrsquos Good Newsrdquo

(Herod Antipas is mentioned neither in the Majority text nor the critical apparatus representing the older minority manuscript body)

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

(ldquo Taken into custodyrdquo is someshything of a stretch from the Greek paradothevai (para-doth-a-nahee) which means ldquoto commit to delivshyer up to put in prisonrdquo The transshylators have unnecessarily substishytuted some words for what evidshyently in their opinion are required for clarity)

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

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 Latshyin (50-55 existing total) the Vulgate the Syriac Peshitta (2nd

Cent) the Gothic (4th) the Ethiopic (4th or 6th) and others Opposing are Sinaiticus (Aleph) and D among the unshycials L and Theta plus Familshyies 1 amp 13 the Harclean the Armenian the Sahidic the Sinaitic (4th) and some others

KJV NLT 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)

NLT reads ldquo And he gave them authority to cast out demonsrdquo

NASB reads ldquo and to have authority to cast out demonsrdquo

NIV reads ldquo and to have aushythority to drive out demonsrdquo

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 percent of extant NT MSS But the Majority text includes ldquoto heal diseasesrdquo as do the overwhelming number of other manuscripts 21 sigshynificant uncials and five othshyers most Old Latin the Latin Vulgate (common) the Peshyshitta and Harclean the Gothshyic the Armenian and others

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

Reads ldquo but anyone who blasphemes against the Holy Spirit will never be forgiven he is guilty of an eternal sinrdquo

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

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

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

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

(Also see Matthew 1015)

NLT Verse 11b at left is omitshyted

NASB Verse 11b at left is omitted

NIV Verse 11b at left is omitshyted

Among extant Greek NT manushyscripts only eight significant uncials of the 5600-plus omit this portion plus several OL the Vulgate and Sahidic and more Again this omission reshyduces 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 NLT NASB NIV PROBLEMMark 929 mdash ldquoAnd he said unto them This kind can come forth by nothing but by prayer and fastingrdquo

(Also see Matthew 1721)

Omits ldquoand fastingrdquo and footshynote reads ldquoSome manuscripts add and fastingrdquo

Omits ldquoand fastingrdquo

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

Omits ldquoand fastingrdquo and footshynote reads ldquoSome manuscripts prayer and fastingrdquo

On the basis of only three existshying manuscripts ldquo and fastshyingrdquo is removed from this verse by nearly every modern ldquoBiblerdquo version Is fasting now unfashshyionable 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 Sashyvior)

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

(Also see Matthew 186 and Luke 172)

Reads ldquoBut if anyone causes one of these little ones who trusts in me to lose faith it would be betshyter for that person to be thrown into the sea with a large millshystone tied around the neckrdquo

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 The NLTrsquos ldquo to lose faithrdquo also is incorrect Once more the translators have defied their own Greek source text which includes ldquothe ones who believe in me rdquo A reshycent interlinear by Zondervan inserts the words ldquoto sinrdquo unshyderneath the NA Greek that exshycludes 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)

NLT omits the verse then adds the footnote ldquoSome manuscripts add verse 44 (which is identical to 948)rdquo

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

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

KJV NLT 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

(Also see Matthew 1624 and Luke 923)

The independent clause ldquotake up thy cross rdquo is omitted

The independent clause ldquotake up thy cross rdquo is omitted

The independent clause ldquotake up thy cross rdquo is omitted

Despite the vast majority of manuscripts (90-95 percent) supporting the inclusion of ldquotaking up thy crossrdquo after ldquoand follow merdquo modern versions have omitted the former Omission reduces the burden of discipleship How convenient for the modernistic critical translators and their readers 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)

Reads ldquo Dear children it is very hard to get into the kingdom of Godrdquo Footnote reads ldquoSome manuscripts add for those who trust in richesrdquo

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

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 eshytant MSS include ldquofor them who trust in richesrdquo as well as 21 significant uncials the Peshyshitta and Harclean and much of the Old Latin (2nd) plus more Including the omitted portion would indeed offend todayrsquos wealthy The true readshying wouldnrsquot sell

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

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

This verse is omitted by the NLT The footnote reads ldquoSome mashynuscripts add verse 26 But if you do not forgive neither will your father who is in heaven forgive your sinsrdquo

(The NA-UBS exclude this verse despite its critical doctrine 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

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

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

KJV NLT 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)

NLT reads ldquoAnd since you donrsquot know when they will happen stay alert and keep watchrdquo Footshynote reads ldquoSome manuscripts add and prayrdquo

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 outshyright deception ldquoMostrdquo would be correct The sordid NU (NAUBS) critical apparatus sides with the modern translatshyors Do these committees and their corporate owners not want people to pray (Minority deshyfense 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

NLT omits the verse then folshylows with the footnote ldquoSome manuscripts add verse 28 And the Scripture was fulfilled that said ldquoHe was counted among those who were rebelsrdquo

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)

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

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

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

The NLT omits the entire passhysage then adds this footnote ldquoThe most reliable early manushyscripts conclude the Gospel of Mark at verse 8 Other manushyscripts include various endings to the Gospel Two of the more noteworthy endings are printed hererdquo (Note What other ldquoless noteshyworthyrdquo readings are extant In which manuscripts In which ldquoBiblerdquo version[s] if any Again the reader evidently simply is supshyposed to ldquotake the lsquoscholarsrsquo word for itrdquo without any specific inshyformation being cited)

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 mashynuscripts and some other ancient 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 witshynesses only Aleph and B one cursive the Sinaitic and severshyal other MSS do not have this passage What is more three of the earliest five manuscripts do include the passage ldquoEarliest manuscriptsrdquo refers to what conservative 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 NLT 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

Reads ldquo Greetings you who are highly favored The Lord is with yourdquo Footnote reads ldquoSome manuscripts add Blessed are you among womenrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo But it is obvious that within this context ldquohailrdquo or ldquorejoicerdquo clearly are more appropriate ldquoGreetingsrdquo to the woman God choose to bear His son hardly is worthy)

Reads ldquo Greetings favored one The Lord is with yourdquo

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

The Majority text reads ldquo Rejoice favored woman the Lord is with you blessed are you among womenrdquo Three of the earliest MSS (codices A C D) plus 17 other significshyant uncials the Peshitta 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 deshyfying (rightfully) historical veneration of Mary and ldquoholy relicsrdquo by Catholics hence osshytensibly reasoning for omisshysionmdasha compromise

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

Reads ldquoGlory to God in the highest heaven and peace on earth to all whom God favorsrdquo Footnote reads ldquoOr and peace on earth for all those pleasing God Some manuscripts read and peace on earth goodwill among peoplerdquo

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

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

Firstly the majority of MSS have Greek text closely matching 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)

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)

The NLT sorely departs from even its own corrupted source texts (codices Aleph and B) reading ldquoHis parents didnrsquot miss him at first rdquo

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

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

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

KJV NLT 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)

NLT reads ldquoBut Jesus told him lsquoNo The Scriptures say ldquoPeople need more than bread for their liferdquorsquordquo The footnote only asshycribes the statement to its Old Testament origin in Deuteroshynomy 83

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

NIV reads ldquoJesus answered lsquoIt is written ldquoMan does not live on bread alonerdquorsquordquo Again the footshynote only attributes 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 Majorshyity text includes the phrase Without these words the meanshying is incomplete What else does he live by Man certainly must live by the Word of God lest he be hopelessly lost Also supporting the Majority are 17 other significant uncials plus the Peshitta and Harclean the Gothic and Armenian and some OL

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

(Also see Matthew 317)

Reads ldquo This is my Son my Chosen One Listen to himrdquo Footnote says ldquoSome manushyscripts read This is my beloved Sonrdquo

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

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

Only five significant Greek unshycials P45 and P47 plus Family 1 (Grfive MSS) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobeshylovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant unshycials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobeshylovedrdquo Two of the oldest extant manuscripts codices A and C much more reliable than modshyern 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)

NLT ldquoAnd they went on to anshyother villagerdquo Verse 56 is omitshyted in its entirety and the followshying footnote is added ldquo955 Some manuscripts add And he said ldquoYou donrsquot realize what your hearts are like 56For the Son of Man has not come to desshytroy menrsquos lives but to save themrsquordquo

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

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

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

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

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

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

(Also see Matthew 69)

Reads ldquoHe said lsquoThis is how you should pray ldquoFather may your name be honored May your Kingdom come soon rdquorsquordquo

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

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

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

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

NTL ldquoMay your kingdom come soonrdquo

(No footnote accompanies the abshysence of the remainder of this verse portion)

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 modshyern biblical scholars)

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 marshygin of 802 to 198

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

(Also see Matthew 1927)

NLT reads ldquoPeter said lsquoWe have left our homes and followed yoursquordquo

(This translation committeersquos Greek source text reads ldquoLook we have left what was ours and followed yourdquo ldquoHomesrdquo obvishyously is a severe compromise to lessen the degree of personal sacrishyficemdasha concession to a wanton worldly readership)

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

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

The NLT does not follow its own Greek source text ldquowhat was ours rdquo The NASB and NIV though close to their underlying Greek sources still are not entirely 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 NLT NASB NIV PROBLEMLuke 2136 mdash ldquoWatch ye thereshyfore and pray always that ye may be accounted worthy to esshycape all these things that shall come to pass and to stand before the Son of manrdquo

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

Reads ldquoKeep a constant watch And pray that if possible you may escape these horrors and 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 NLT that those saved before the Great Tribulation begins still must endure it Alternshyatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos abominable attacks)

Reads ldquoBut keep on the alert at all times praying that you may have strength to escape all these things that are about to take place and to stand before the Son of Manrdquo

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

Reads ldquoBe always on the watch and pray that you may be able to escape all that is about to hapshypen and that you may be able to stand before the Son of Manrdquo

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

The minority Greek sources for the modern versions support their readings but are incorrect The Majority text reads ldquoWatch therefore in every time praying that you may be ac shy counted worthy to escape all the things being about to hapshypen and to stand before the Son of Manrdquo The NLT NASB and NIV nullify the pre-tribulashytional rapture seeming to indicshyate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver believers 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 signifies that the intensity of Christrsquos angst compares his sweat drops to blood as a similie His sweat was not literally blood This is proven by the fact that the Greek osei means ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquomdashcertainly metaphorical)

The verses are included but the footnote reads ldquoThese verses are not included in many ancient mashynuscriptsrdquo

Verses are included without note Verses are included and the footshynote reads ldquoSome early manushyscripts do not have verses 43 and 44rdquo

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

(Also see Matthew 2668 and Mark 1465)

Reads ldquoThey blindfolded him then they hit him and asked lsquoWho hit you that time you prophetrsquordquo

Reads ldquo And they blindfolded Him and were asking Him sayshying lsquoProphesy who is the one who hit Yoursquordquo

Reads ldquoThey blindfolded him and demanded lsquoProphesy Who hit yoursquordquo

The NLT NASB and NIV omit any reference to the actual conshytact point [the face] of the beatshying The Majority text reads ldquoAnd covering him they were striking His face and were askshying Him saying rdquo Only eight specified Greek MSS of the 5600-plus extant support the modern reading plus many Greek cursives and the Bohairshyic Seventeen significant unshycials the Peshitta and Harclean plus the Ferrar group 13 (Caesarean) the Armenian and Ethiopic and the Vulgate supshyport 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)

NLT ldquoJesus said lsquoFather forshygive these people because they donrsquot know what they are doingrsquordquo Footnote reads ldquoThis sentence is not included in many ancient manuscriptsrdquo

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

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

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

The 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 compliance from modern liberals The overwhelming lot of the Majorshyity text here is supported by 24 significant uncials and five othshyer Greek the Vulgate the Peshyshitta and Harclean Families 1 amp 13 the Armenian and Ethiopic and more

KJV NLT 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 inconsequential to the meaning)

NTL reads ldquoHowever Peter ran to the tomb to look Stooping he peered in and saw the empty linshyen wrappings then he went home again wondering what had happenedrdquo

NASB reads ldquoBut Peter got up and ran to the tomb stooping and looking in he saw the linen wrappings only and he went away to his home marveling at what had happenedrdquo

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

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

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

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 pashypyrus 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 Majorshyity reading as well as nine othshyer specified Greek MSS plus the Peshitta and Harclean Famshyilies 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzshyantine reading Moderns have abandoned their revered ldquoearlishyest manuscriptsrdquo Whymdashexshyternal pressure perhaps 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 ldquoAs he spoke he held out his hands for them to see and he showed them his feetrdquo Footnote reads ldquoSome manuscripts do not include this verserdquo

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

(The NASB translatorsrsquo source text the NU [NA27 and UBS4] does not include verse 40 as indicshyated in the Zondervan Greek and English Interlinear New Testament [NASBNIV] But from the same Greek edition the NRSV interlinshyear editor P McReynolds does inshyclude verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their greatest signposts)

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

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

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

NLT ldquoWith my authority take this message of repentance to all the nations beginning in Jerusshyalem lsquoThere is forgiveness of sins for all who turn to mersquordquo

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

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 versions is the same notice how the NLT and NASB devishyate Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separate The Majority 22 significant unshycials and five other specified Greek Families 113 several OL 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)

NLT reads ldquoNo one has ever seen God But his only Son who is himself God is near to the Fashytherrsquos heart he has told us about himrdquo Footnote reads ldquoSome manuscripts read his one and only Sonrdquo

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo(The modern versions miss three vital points in this verse 1) Jesus was ldquobegottenrdquo 2) Jesus is not a begotten ldquoGodrdquomdashGod the Father not having ldquocreatedrdquo Him 3) ldquoGod the one and Onlyrdquo does not acshyknowledge Jesusrsquo specific divine sonshipmdashldquomonogenesrdquo)

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

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

Reads ldquoFor only I the Son of Man have come to earth and will return to heaven againrdquo Footnote reads ldquo313 Some mashynuscripts add who is in heavenrdquo

(Obviously this is a paraphrase and it omits that only Jesus has come down to earth from heaven)

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

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the 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 reference to the fact that since His ascension Jesus has been and will remain in heaven forevermore Support for the KJV majority of Greek 18 sigshynificant uncials the Vulgate Families 113 (Caesareanmdashhyshybrid) the Syriac Peshitta and Harclean the Armenian and several OL

KJV NLT 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])

Reads ldquoSo that everyone who believes in me will have eternal liferdquo

Reads ldquoSo that whoever beshylieves will in Him have eternal liferdquo

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 everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5600-plus Greek MSS support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor an angel went down at a certain season into the pool and troubled the water whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he hadrdquo

This verse omitted Footnote reads ldquo53 Some manuscripts add waiting for a certain moveshyment of the water 4for an angel of the Lord came from time to time and stirred up the water And the first person to step down into it afterward was healedrdquo

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

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible)

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

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

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

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

Reads ldquoI assure you anyone who believes in me already has eternal liferdquo

(ldquoAlready hasrdquo either is a Greek minority variant readingmdashfrom a relatively rarely availed manushyscript or such familymdashor is a modshyernistic alteration to an old Greek manuscript which was made for contemporary usage)

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

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

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate 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 Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV NLT 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 in Luke 430)

Reads ldquoAt that point they picked up stones to kill him But Jesus hid himself from them and left the Templerdquo

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

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

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

(As with the NASB here no footnote is mentioned for any other reading)

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

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

NLT reads ldquoAnd God will bring me into my glory very soonrdquo Footnote reads ldquo1332 Some manuscripts read And if God is glorified in him [the Son of Man] God will bring rdquo

(Again this is an obvious parashyphrase here from a ldquoBiblerdquo whose translators refer to it as a ldquodynamic equivalencerdquo mdashldquothought-for-thoughtrdquomdashtrans-lation Furthermore note the the omission)

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 very close to the Majority text)

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

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

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and 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 uncials Family 13 the Peshitta Gothic Vulgate and others

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

(This verse is a reference to II Samuel 12 in which God tells David that the Messiah will emerge from his bloodline)

Reads ldquoBut he was a prophet and he knew God had promised with an oath that one of Davidrsquos own descendants would sit on Davidrsquos throne as the Messiahrdquo

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)

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 uncialsrdquo Other support includes some Byz three OL the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek MSS dominate against itmdash90 or more extant Greek plus others)

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

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

NLT Reads ldquoWhen we were utshyterly helpless Christ came at just the right time and died for us sinshynersrdquo

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

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

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

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

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

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

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

Reads ldquoSo now there is no conshydemnation for those who belong to Christ Jesusrdquo

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 NA27 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 footshynote referring to ldquosome later manuscripts rdquo Most of the MSS incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

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

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo So the final independent clause is not repetitious with ldquogood thingsrdquo being differentiated from ldquogospel of peacerdquo)

Reads ldquo That is what the Scriptures mean when they say ldquoHow beautiful are the feet of those who bring good newsrdquo Footnote simply cites the source of the verse Isaiah 527

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 proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

6Documented Discrepancies between the Majority TextTextus Receptus and6the Critical Text Editions Underlying Modern Bible Versions (4th Ed) NLT Version

By EDWARD E SCOTT

This notated comparison chart serves to clearly identify and clarify some of the documented differences (here in 105 versespassages) existing 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 thirteen months in conducting research inputting data and proofing and editing 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 en shylightened 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 NLT 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 will be produced to include modern alternatives to the NLT version)

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

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

NLT reads ldquo but she reshymained a virgin until her son was born And Joseph named him Jesusrdquo

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

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 unshycials and the Syriac Peshitta (2nd Cent) and Harclean (7th) plus the Armenian and Ethiopshyic Four Greek MSS and more against this support belief in Maryrsquos perpetual virginity

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

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

NLT ldquoBut I say if you are angry with someone you are subject to judgmentrdquo Footnote reads ldquoSome manuscripts add without causerdquo

NASB ldquoBut I say to you that everyone who is angry with his brother shall be guilty before the court rdquo No footnote for any variant reading

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

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

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

(Also see Luke 627 28)

Reads ldquoBut I say love your enshyemies Pray for those who perseshycute yourdquo Footnote reads ldquoSome late manuscripts add Bless those who curse you do good to those who hate yourdquo Note that the footshynote truncates the Majority text reading omitting the rest of the verse then instead refers to it as from ldquosome late manuscriptsrdquo

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

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 text reading

(Again the Majority reading is truncated in the footnote)

The Majority (90-95mdashat least 5072 MSS) Greek says ldquoBut I say to you love your enshyemies bless those cursing you do well to the ones hating you and pray for the ones mistreatshying you and persecuting you rdquo Most of the Majority manuscripts are later ldquosome laterdquo is inaccurate Supporting the Majority are 13 significant uncials Family 13 (13 MSS) the Peshitta and Harclean and the Gothic 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)

NLT reads ldquoThey began screamshying at him lsquoWhy are you bothershying us Son of God You have no right to torture us before Godrsquos appointed timersquordquo

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

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

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

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

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

The Greek upon which the NLT is based makes no reference to God having ldquono rightrdquo This plainly gives some authority to evil spirits over the Son of God But the main issue is that the minority of early manushyscripts separate ldquoJesusrdquo from ldquoSon of Godrdquomdashan obvious atshytempt to denigrate Christ Only four uncials support this readshying led by the corrupt Aleph and B Similarly in the epistles numerous times ldquoLordrdquo is sepshyarated from ldquoJesusrdquo

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)

NLT reads ldquo For I have come to call sinners not those who think they are already good enoughrdquo

(Note This version defies its own Greek source text [Nestle-AlandUnited Bible Society] by transposing the two groups rightshyeous and sinners Why Simply to place the affirmative before the negative For ldquostylisticrdquo purposes of some sort Just for the sake of change Only because these ldquoscholarsrdquo have the ldquoauthorityrdquo)

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

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

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 capitals) plus the Ferrar Family 13 the Sahidic (Egyptian) and more ldquoTo reshypentancerdquo probably is omitted to reduce the severity of the message Most are not amenshyable to the fact their intrinsic depraved nature requires reshypentance before God for justishyfication

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

Reads ldquo No you will be brought down to the place of the deadrdquo Footnote reads ldquoGreek to Hadesrdquo Modern versions often replace the literal source text with an explanatory substitute rather than using a precise transshylation and explaining it in a footshynote

Reads ldquo You will descend to Hadesrdquo

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

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

(ldquo To the depthsrdquo is an explanshyatory and effectively vitiated subshystitute for the direct essential and practical meaning in this context 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

NLT reads ldquoSomeone told Jesus lsquoYour mother and your brothers are outside and they want to speak to yoursquordquo

(Omits a reference to Jesusrsquo family ldquostandingrdquo outside despite the Greek estekasi [es-tayacute-ka-see] apshypearing in its own Greek source text)

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

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

With the exception of the dishyvisive confusing and deceptshyive footnote accompany the NIV verse the other translashytions are okaymdashalthough the NLT should contain ldquostandshyingrdquo Support for the KJV inshycludes overwhelming evidshyence the Majority text 21 significant uncials Family 13 the Peshitta (2nd) and Harclean (7th) the Armenian (5th) the Ethiopic (4th or 6th) and severshyal 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

Reads ldquolsquo red sky in the mornshying means foul weather all dayrsquo You are good at reading the weather signs in the sky but you canrsquot read the obvious signs of the timesrdquo Footnote reads ldquo162-3 Several manuscripts do not include any of the words in 162-3 after He repliedrdquo

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 canshynot interpret the signs of the timesrdquo Footnote reads ldquoa 2 Some early manuscripts do not have the rest of verse 2 and all of verse 3rdquo (Nevertheless the source apparatus contains these verses)

Most 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 NLT 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

NLT reads ldquolsquoYou didnrsquot have enough faithrsquo Jesus told them lsquoI assure you even if you had faith as small as a mustard seed you could say to this mountain ldquoMove from here to thererdquo and it would move Nothing would be impossiblersquordquo

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

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 Majority text (90-95) Greek reads apistian (a-pis-teeacute-an) ldquounbeliefrdquo as do 21 signishyficant uncials the Syriac Peshyshitta (2nd Cent) and Syriac Harclean (7th Cent) numerous Old Latin others Opposing codices Aleph B and Theta and most of Caesarean (hybrid AlexandrianByzantine) groups 113 plus most Sinaitic and the Sahidic ldquo Faith as a grain of mustard seedrdquo is supported by at least the Byz and the TR

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

(Also see Luke 1910)

Omits the entire verse then footshynotes with ldquoSome manuscripts add verse 11 And I the Son of Man have come to save the lostrdquo The ldquoNA-UBSrdquo (or ldquoNUrdquo) texts supported by their Greek sources do not include verse 11

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

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

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

Matthew 1815 mdash ldquoMoreover if they 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 another believer sins against you go privately and point out the fault If the other person listens and confesses it you have won that person backrdquo Footnote reads ldquo1815 Greek your brotherrdquo

Reads ldquoIf you 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

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

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

(Also see Mark 10 11 12 and Luke 1618)

NLT reads ldquoAnd I tell you this a man who divorces his wife and marries another commits adulshyterymdashunless his wife has been unfaithfulrdquo Footnote reads ldquoSome manuscripts add And the man who marries a divorced woshyman commits adulteryrdquo

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

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

Not only do 90-95 percent of extant NT Greek MSS contain 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 abandoned B Because doing so would not sell their ldquoBiblesrdquo As for ldquoimmoralityrdquo or ldquosexual imshymoralityrdquo a more specific term is ldquofornicationrdquo

KJV NLT 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

NLT reads ldquoSomeone came to Jesus with this question lsquoTeachshyer what good things must I do to have eternal lifersquordquo

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

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

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 through sanctificationmdashJamieson-Fausset-Brown Bible Commentary Vol 3 p 100)

Reads ldquoAnd so it is that many who are first now will be last then and those who are last now will be first thenrdquo

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 ldquoAnyone who stumbles over that stone will be broken to pieces and it will crush anyone on whom it fallsrdquo Footnote reads ldquoThis verse is omitted in some early manuscriptsrdquo

Reads ldquoAnd he who falls on this stone will be broken to pieces but on whomever it falls it will scatter him like dustrdquo

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

The Majority text includes the verse (90-95 of extant Greek) but more interestingly modern scholarsrsquo two favorite MSS uncials Aleph and B also inshyclude the verse The only anshycient uncial that does not inshyclude this verse is the notorishyously corrupt Codex D (Bezae) Thatrsquos right the academics have defied Aleph and B Why (The verse even has been reshymoved 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

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

NLT reads ldquoDonrsquot ever let anyshyone call you lsquoRabbirsquo for you have only one teacher and all of you are on the same level as brothers and sistersrdquo Footnote reads ldquo238 Greek brothersrdquo

(Adelphoi [brothers] here does refer in practice to men and woshymen But God choses specific words for reasons and who are we mere men to question His judgments)

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

The words ldquothe Christrdquo (o Christos) appear in the Majorshyity 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 Arshymenian)

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)

Reads This portion of the verse is omitted with the footnote ldquoSome manuscripts add verse 14rdquo

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

Omits verse 14 does not mark the footnote in the text and adds the verse below Scripture Insinuates 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 Famshyily 13 (Caesarean) the Syriac Peshitta (2nd) and Harclean (7th) the Ethiopic several Old Latin MSS and more The NU apshyparatus 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

NLT reads ldquoThe nations and kingdoms will proclaim ware against each other and there will be famines and earthquakes in many parts of the worldrdquo

NASB reads ldquoFor nation will rise against nation and kingdom 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 varishyous 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 NLT 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)

Adds ldquoor the Son himselfrdquo Footshynote reads ldquoSome manuscripts omit the phrase or the Son himshyselfrdquo

Adds ldquoor the Son himselfrdquo Adds ldquonor the Sonrdquo then adds the footnote ldquoSome manuscripts do not have nor the Sonrdquo

The vast majority of extant NT koine Greek manuscripts do not include ldquoor the Son himselfrdquo ldquonor the Sonrdquo nor any other variant Three of the oldest five existing manuscriptsmdashplus several Old Latin manushyscriptsmdashdo 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

NLT reads ldquoBut when the Son of Man comes in his glory and all the angels with him then he will sit upon his glorious thronerdquo

(The modern Greek apparatus repshyresenting the minority of earlier manuscripts reads thronou dozes (dodacutezace) ldquoglorious thronerdquo)

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

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

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

The Byzantine text reads agioi (holy) before ldquoangelsrdquo Eightshyeen significant uncials support the KJV reading plus the Peshyshitta (2nd) and Harclean (7th) Family 13 and others Opposshying are seven Greekmdashincluding Aleph B and Dmdashand most of the Old Latin plus the Vulgate and numerous others of the minority script body The Mashyjority text also reads ldquoglorious thronerdquo

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

(Also see Mark 1424)

Reads ldquo for this is my blood which seals the covenant rdquo Adds footnote ldquoSome manushyscripts read the new covenantrdquo

Omits ldquonewrdquo Omits ldquonewrdquo then adds footnote ldquoSome manuscripts the newrdquo

The Majority text (90+ of Greek) includes ldquonewrdquo Jesus is referring to the ldquonew covenantrdquo which as specificshyally 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 mashynuscriptsrdquo is wrong

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

NLT Reads ldquowinerdquo rather than ldquovinegarrdquo

(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 here sour wine vinegar)

NASB Reads ldquowinerdquo rather than ldquovinegarrdquo

See note at left

NIV Reads ldquowinerdquo rather than ldquovinegarrdquo

See note after NRSV reading at left

ldquoOinonrdquo fermented drink is incorrect 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 oxos is overwhelmshying vast majority of Greek 18 significant uncials the Peshitta and Harclean others Against are seven Greek some of Famshyilies 1 amp 13 a few of the Vulshygate others

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

Reads ldquoHere begins the Good News about Jesus the Messiah the Son of Godrdquo Footnote reads ldquoSome manuscripts do not inshyclude the Son of Godrdquo

(The footnote is true that ldquosomerdquo [paltry minority] do not include the phrase but the Greek source for the NLT NASB and NIV beshying the same includes ldquothe Son of Godrdquo The translators have defied their own Greek text)

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

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

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

NLT reads ldquoIn the book of the prophet Isaiah God said lsquoLook I am sending my messenger beshyfore you and he will prepare you wayrsquordquo Footnote reads ldquo12 Mal 31rdquo

(Is this footnote implying that Malachi said this about Isaiah Malachi lived 200 years later)

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

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

This prophecy appears in Malashychi 31 as acknowledged in the NLT footnote However in the modern critical edition and the minority manuscripts on which it is based the reading is ldquothe prophet Isaiahrdquo This difference is accounted for by scribal error or modern uncertainty The Mashyjority is joined by 17 significant Greek uncials Family 13 the Harclean and others The critshyical 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

NLT ldquoLater on after John was arrested by Herod Antipas Jesus went to Galilee to preach Godrsquos Good Newsrdquo

(Herod Antipas is mentioned neither in the Majority text nor the critical apparatus representing the older minority manuscript body)

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

(ldquo Taken into custodyrdquo is someshything of a stretch from the Greek paradothevai (para-doth-a-nahee) which means ldquoto commit to delivshyer up to put in prisonrdquo The transshylators have unnecessarily substishytuted some words for what evidshyently in their opinion are required for clarity)

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

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 Latshyin (50-55 existing total) the Vulgate the Syriac Peshitta (2nd

Cent) the Gothic (4th) the Ethiopic (4th or 6th) and others Opposing are Sinaiticus (Aleph) and D among the unshycials L and Theta plus Familshyies 1 amp 13 the Harclean the Armenian the Sahidic the Sinaitic (4th) and some others

KJV NLT 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)

NLT reads ldquo And he gave them authority to cast out demonsrdquo

NASB reads ldquo and to have authority to cast out demonsrdquo

NIV reads ldquo and to have aushythority to drive out demonsrdquo

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 percent of extant NT MSS But the Majority text includes ldquoto heal diseasesrdquo as do the overwhelming number of other manuscripts 21 sigshynificant uncials and five othshyers most Old Latin the Latin Vulgate (common) the Peshyshitta and Harclean the Gothshyic the Armenian and others

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

Reads ldquo but anyone who blasphemes against the Holy Spirit will never be forgiven he is guilty of an eternal sinrdquo

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

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

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

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

(Also see Matthew 1015)

NLT Verse 11b at left is omitshyted

NASB Verse 11b at left is omitted

NIV Verse 11b at left is omitshyted

Among extant Greek NT manushyscripts only eight significant uncials of the 5600-plus omit this portion plus several OL the Vulgate and Sahidic and more Again this omission reshyduces 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 NLT NASB NIV PROBLEMMark 929 mdash ldquoAnd he said unto them This kind can come forth by nothing but by prayer and fastingrdquo

(Also see Matthew 1721)

Omits ldquoand fastingrdquo and footshynote reads ldquoSome manuscripts add and fastingrdquo

Omits ldquoand fastingrdquo

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

Omits ldquoand fastingrdquo and footshynote reads ldquoSome manuscripts prayer and fastingrdquo

On the basis of only three existshying manuscripts ldquo and fastshyingrdquo is removed from this verse by nearly every modern ldquoBiblerdquo version Is fasting now unfashshyionable 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 Sashyvior)

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

(Also see Matthew 186 and Luke 172)

Reads ldquoBut if anyone causes one of these little ones who trusts in me to lose faith it would be betshyter for that person to be thrown into the sea with a large millshystone tied around the neckrdquo

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 The NLTrsquos ldquo to lose faithrdquo also is incorrect Once more the translators have defied their own Greek source text which includes ldquothe ones who believe in me rdquo A reshycent interlinear by Zondervan inserts the words ldquoto sinrdquo unshyderneath the NA Greek that exshycludes 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)

NLT omits the verse then adds the footnote ldquoSome manuscripts add verse 44 (which is identical to 948)rdquo

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

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

KJV NLT 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

(Also see Matthew 1624 and Luke 923)

The independent clause ldquotake up thy cross rdquo is omitted

The independent clause ldquotake up thy cross rdquo is omitted

The independent clause ldquotake up thy cross rdquo is omitted

Despite the vast majority of manuscripts (90-95 percent) supporting the inclusion of ldquotaking up thy crossrdquo after ldquoand follow merdquo modern versions have omitted the former Omission reduces the burden of discipleship How convenient for the modernistic critical translators and their readers 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)

Reads ldquo Dear children it is very hard to get into the kingdom of Godrdquo Footnote reads ldquoSome manuscripts add for those who trust in richesrdquo

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

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 eshytant MSS include ldquofor them who trust in richesrdquo as well as 21 significant uncials the Peshyshitta and Harclean and much of the Old Latin (2nd) plus more Including the omitted portion would indeed offend todayrsquos wealthy The true readshying wouldnrsquot sell

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

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

This verse is omitted by the NLT The footnote reads ldquoSome mashynuscripts add verse 26 But if you do not forgive neither will your father who is in heaven forgive your sinsrdquo

(The NA-UBS exclude this verse despite its critical doctrine 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

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

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

KJV NLT 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)

NLT reads ldquoAnd since you donrsquot know when they will happen stay alert and keep watchrdquo Footshynote reads ldquoSome manuscripts add and prayrdquo

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 outshyright deception ldquoMostrdquo would be correct The sordid NU (NAUBS) critical apparatus sides with the modern translatshyors Do these committees and their corporate owners not want people to pray (Minority deshyfense 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

NLT omits the verse then folshylows with the footnote ldquoSome manuscripts add verse 28 And the Scripture was fulfilled that said ldquoHe was counted among those who were rebelsrdquo

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)

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

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

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

The NLT omits the entire passhysage then adds this footnote ldquoThe most reliable early manushyscripts conclude the Gospel of Mark at verse 8 Other manushyscripts include various endings to the Gospel Two of the more noteworthy endings are printed hererdquo (Note What other ldquoless noteshyworthyrdquo readings are extant In which manuscripts In which ldquoBiblerdquo version[s] if any Again the reader evidently simply is supshyposed to ldquotake the lsquoscholarsrsquo word for itrdquo without any specific inshyformation being cited)

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 mashynuscripts and some other ancient 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 witshynesses only Aleph and B one cursive the Sinaitic and severshyal other MSS do not have this passage What is more three of the earliest five manuscripts do include the passage ldquoEarliest manuscriptsrdquo refers to what conservative 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 NLT 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

Reads ldquo Greetings you who are highly favored The Lord is with yourdquo Footnote reads ldquoSome manuscripts add Blessed are you among womenrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo But it is obvious that within this context ldquohailrdquo or ldquorejoicerdquo clearly are more appropriate ldquoGreetingsrdquo to the woman God choose to bear His son hardly is worthy)

Reads ldquo Greetings favored one The Lord is with yourdquo

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

The Majority text reads ldquo Rejoice favored woman the Lord is with you blessed are you among womenrdquo Three of the earliest MSS (codices A C D) plus 17 other significshyant uncials the Peshitta 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 deshyfying (rightfully) historical veneration of Mary and ldquoholy relicsrdquo by Catholics hence osshytensibly reasoning for omisshysionmdasha compromise

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

Reads ldquoGlory to God in the highest heaven and peace on earth to all whom God favorsrdquo Footnote reads ldquoOr and peace on earth for all those pleasing God Some manuscripts read and peace on earth goodwill among peoplerdquo

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

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

Firstly the majority of MSS have Greek text closely matching 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)

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)

The NLT sorely departs from even its own corrupted source texts (codices Aleph and B) reading ldquoHis parents didnrsquot miss him at first rdquo

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

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

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

KJV NLT 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)

NLT reads ldquoBut Jesus told him lsquoNo The Scriptures say ldquoPeople need more than bread for their liferdquorsquordquo The footnote only asshycribes the statement to its Old Testament origin in Deuteroshynomy 83

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

NIV reads ldquoJesus answered lsquoIt is written ldquoMan does not live on bread alonerdquorsquordquo Again the footshynote only attributes 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 Majorshyity text includes the phrase Without these words the meanshying is incomplete What else does he live by Man certainly must live by the Word of God lest he be hopelessly lost Also supporting the Majority are 17 other significant uncials plus the Peshitta and Harclean the Gothic and Armenian and some OL

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

(Also see Matthew 317)

Reads ldquo This is my Son my Chosen One Listen to himrdquo Footnote says ldquoSome manushyscripts read This is my beloved Sonrdquo

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

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

Only five significant Greek unshycials P45 and P47 plus Family 1 (Grfive MSS) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobeshylovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant unshycials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobeshylovedrdquo Two of the oldest extant manuscripts codices A and C much more reliable than modshyern 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)

NLT ldquoAnd they went on to anshyother villagerdquo Verse 56 is omitshyted in its entirety and the followshying footnote is added ldquo955 Some manuscripts add And he said ldquoYou donrsquot realize what your hearts are like 56For the Son of Man has not come to desshytroy menrsquos lives but to save themrsquordquo

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

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

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

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

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

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

(Also see Matthew 69)

Reads ldquoHe said lsquoThis is how you should pray ldquoFather may your name be honored May your Kingdom come soon rdquorsquordquo

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

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

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

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

NTL ldquoMay your kingdom come soonrdquo

(No footnote accompanies the abshysence of the remainder of this verse portion)

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 modshyern biblical scholars)

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 marshygin of 802 to 198

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

(Also see Matthew 1927)

NLT reads ldquoPeter said lsquoWe have left our homes and followed yoursquordquo

(This translation committeersquos Greek source text reads ldquoLook we have left what was ours and followed yourdquo ldquoHomesrdquo obvishyously is a severe compromise to lessen the degree of personal sacrishyficemdasha concession to a wanton worldly readership)

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

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

The NLT does not follow its own Greek source text ldquowhat was ours rdquo The NASB and NIV though close to their underlying Greek sources still are not entirely 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 NLT NASB NIV PROBLEMLuke 2136 mdash ldquoWatch ye thereshyfore and pray always that ye may be accounted worthy to esshycape all these things that shall come to pass and to stand before the Son of manrdquo

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

Reads ldquoKeep a constant watch And pray that if possible you may escape these horrors and 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 NLT that those saved before the Great Tribulation begins still must endure it Alternshyatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos abominable attacks)

Reads ldquoBut keep on the alert at all times praying that you may have strength to escape all these things that are about to take place and to stand before the Son of Manrdquo

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

Reads ldquoBe always on the watch and pray that you may be able to escape all that is about to hapshypen and that you may be able to stand before the Son of Manrdquo

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

The minority Greek sources for the modern versions support their readings but are incorrect The Majority text reads ldquoWatch therefore in every time praying that you may be ac shy counted worthy to escape all the things being about to hapshypen and to stand before the Son of Manrdquo The NLT NASB and NIV nullify the pre-tribulashytional rapture seeming to indicshyate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver believers 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 signifies that the intensity of Christrsquos angst compares his sweat drops to blood as a similie His sweat was not literally blood This is proven by the fact that the Greek osei means ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquomdashcertainly metaphorical)

The verses are included but the footnote reads ldquoThese verses are not included in many ancient mashynuscriptsrdquo

Verses are included without note Verses are included and the footshynote reads ldquoSome early manushyscripts do not have verses 43 and 44rdquo

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

(Also see Matthew 2668 and Mark 1465)

Reads ldquoThey blindfolded him then they hit him and asked lsquoWho hit you that time you prophetrsquordquo

Reads ldquo And they blindfolded Him and were asking Him sayshying lsquoProphesy who is the one who hit Yoursquordquo

Reads ldquoThey blindfolded him and demanded lsquoProphesy Who hit yoursquordquo

The NLT NASB and NIV omit any reference to the actual conshytact point [the face] of the beatshying The Majority text reads ldquoAnd covering him they were striking His face and were askshying Him saying rdquo Only eight specified Greek MSS of the 5600-plus extant support the modern reading plus many Greek cursives and the Bohairshyic Seventeen significant unshycials the Peshitta and Harclean plus the Ferrar group 13 (Caesarean) the Armenian and Ethiopic and the Vulgate supshyport 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)

NLT ldquoJesus said lsquoFather forshygive these people because they donrsquot know what they are doingrsquordquo Footnote reads ldquoThis sentence is not included in many ancient manuscriptsrdquo

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

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

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

The 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 compliance from modern liberals The overwhelming lot of the Majorshyity text here is supported by 24 significant uncials and five othshyer Greek the Vulgate the Peshyshitta and Harclean Families 1 amp 13 the Armenian and Ethiopic and more

KJV NLT 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 inconsequential to the meaning)

NTL reads ldquoHowever Peter ran to the tomb to look Stooping he peered in and saw the empty linshyen wrappings then he went home again wondering what had happenedrdquo

NASB reads ldquoBut Peter got up and ran to the tomb stooping and looking in he saw the linen wrappings only and he went away to his home marveling at what had happenedrdquo

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

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

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

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 pashypyrus 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 Majorshyity reading as well as nine othshyer specified Greek MSS plus the Peshitta and Harclean Famshyilies 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzshyantine reading Moderns have abandoned their revered ldquoearlishyest manuscriptsrdquo Whymdashexshyternal pressure perhaps 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 ldquoAs he spoke he held out his hands for them to see and he showed them his feetrdquo Footnote reads ldquoSome manuscripts do not include this verserdquo

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

(The NASB translatorsrsquo source text the NU [NA27 and UBS4] does not include verse 40 as indicshyated in the Zondervan Greek and English Interlinear New Testament [NASBNIV] But from the same Greek edition the NRSV interlinshyear editor P McReynolds does inshyclude verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their greatest signposts)

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

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

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

NLT ldquoWith my authority take this message of repentance to all the nations beginning in Jerusshyalem lsquoThere is forgiveness of sins for all who turn to mersquordquo

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

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 versions is the same notice how the NLT and NASB devishyate Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separate The Majority 22 significant unshycials and five other specified Greek Families 113 several OL 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)

NLT reads ldquoNo one has ever seen God But his only Son who is himself God is near to the Fashytherrsquos heart he has told us about himrdquo Footnote reads ldquoSome manuscripts read his one and only Sonrdquo

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo(The modern versions miss three vital points in this verse 1) Jesus was ldquobegottenrdquo 2) Jesus is not a begotten ldquoGodrdquomdashGod the Father not having ldquocreatedrdquo Him 3) ldquoGod the one and Onlyrdquo does not acshyknowledge Jesusrsquo specific divine sonshipmdashldquomonogenesrdquo)

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

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

Reads ldquoFor only I the Son of Man have come to earth and will return to heaven againrdquo Footnote reads ldquo313 Some mashynuscripts add who is in heavenrdquo

(Obviously this is a paraphrase and it omits that only Jesus has come down to earth from heaven)

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

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the 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 reference to the fact that since His ascension Jesus has been and will remain in heaven forevermore Support for the KJV majority of Greek 18 sigshynificant uncials the Vulgate Families 113 (Caesareanmdashhyshybrid) the Syriac Peshitta and Harclean the Armenian and several OL

KJV NLT 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])

Reads ldquoSo that everyone who believes in me will have eternal liferdquo

Reads ldquoSo that whoever beshylieves will in Him have eternal liferdquo

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 everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5600-plus Greek MSS support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor an angel went down at a certain season into the pool and troubled the water whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he hadrdquo

This verse omitted Footnote reads ldquo53 Some manuscripts add waiting for a certain moveshyment of the water 4for an angel of the Lord came from time to time and stirred up the water And the first person to step down into it afterward was healedrdquo

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

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible)

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

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

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

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

Reads ldquoI assure you anyone who believes in me already has eternal liferdquo

(ldquoAlready hasrdquo either is a Greek minority variant readingmdashfrom a relatively rarely availed manushyscript or such familymdashor is a modshyernistic alteration to an old Greek manuscript which was made for contemporary usage)

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

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

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate 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 Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV NLT 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 in Luke 430)

Reads ldquoAt that point they picked up stones to kill him But Jesus hid himself from them and left the Templerdquo

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

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

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

(As with the NASB here no footnote is mentioned for any other reading)

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

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

NLT reads ldquoAnd God will bring me into my glory very soonrdquo Footnote reads ldquo1332 Some manuscripts read And if God is glorified in him [the Son of Man] God will bring rdquo

(Again this is an obvious parashyphrase here from a ldquoBiblerdquo whose translators refer to it as a ldquodynamic equivalencerdquo mdashldquothought-for-thoughtrdquomdashtrans-lation Furthermore note the the omission)

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 very close to the Majority text)

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

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

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and 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 uncials Family 13 the Peshitta Gothic Vulgate and others

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

(This verse is a reference to II Samuel 12 in which God tells David that the Messiah will emerge from his bloodline)

Reads ldquoBut he was a prophet and he knew God had promised with an oath that one of Davidrsquos own descendants would sit on Davidrsquos throne as the Messiahrdquo

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)

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 uncialsrdquo Other support includes some Byz three OL the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek MSS dominate against itmdash90 or more extant Greek plus others)

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

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

NLT Reads ldquoWhen we were utshyterly helpless Christ came at just the right time and died for us sinshynersrdquo

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

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

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

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

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

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

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

Reads ldquoSo now there is no conshydemnation for those who belong to Christ Jesusrdquo

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 NA27 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 footshynote referring to ldquosome later manuscripts rdquo Most of the MSS incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

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

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo So the final independent clause is not repetitious with ldquogood thingsrdquo being differentiated from ldquogospel of peacerdquo)

Reads ldquo That is what the Scriptures mean when they say ldquoHow beautiful are the feet of those who bring good newsrdquo Footnote simply cites the source of the verse Isaiah 527

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 proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

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

(Also see Luke 627 28)

Reads ldquoBut I say love your enshyemies Pray for those who perseshycute yourdquo Footnote reads ldquoSome late manuscripts add Bless those who curse you do good to those who hate yourdquo Note that the footshynote truncates the Majority text reading omitting the rest of the verse then instead refers to it as from ldquosome late manuscriptsrdquo

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

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 text reading

(Again the Majority reading is truncated in the footnote)

The Majority (90-95mdashat least 5072 MSS) Greek says ldquoBut I say to you love your enshyemies bless those cursing you do well to the ones hating you and pray for the ones mistreatshying you and persecuting you rdquo Most of the Majority manuscripts are later ldquosome laterdquo is inaccurate Supporting the Majority are 13 significant uncials Family 13 (13 MSS) the Peshitta and Harclean and the Gothic 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)

NLT reads ldquoThey began screamshying at him lsquoWhy are you bothershying us Son of God You have no right to torture us before Godrsquos appointed timersquordquo

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

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

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

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

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

The Greek upon which the NLT is based makes no reference to God having ldquono rightrdquo This plainly gives some authority to evil spirits over the Son of God But the main issue is that the minority of early manushyscripts separate ldquoJesusrdquo from ldquoSon of Godrdquomdashan obvious atshytempt to denigrate Christ Only four uncials support this readshying led by the corrupt Aleph and B Similarly in the epistles numerous times ldquoLordrdquo is sepshyarated from ldquoJesusrdquo

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)

NLT reads ldquo For I have come to call sinners not those who think they are already good enoughrdquo

(Note This version defies its own Greek source text [Nestle-AlandUnited Bible Society] by transposing the two groups rightshyeous and sinners Why Simply to place the affirmative before the negative For ldquostylisticrdquo purposes of some sort Just for the sake of change Only because these ldquoscholarsrdquo have the ldquoauthorityrdquo)

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

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

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 capitals) plus the Ferrar Family 13 the Sahidic (Egyptian) and more ldquoTo reshypentancerdquo probably is omitted to reduce the severity of the message Most are not amenshyable to the fact their intrinsic depraved nature requires reshypentance before God for justishyfication

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

Reads ldquo No you will be brought down to the place of the deadrdquo Footnote reads ldquoGreek to Hadesrdquo Modern versions often replace the literal source text with an explanatory substitute rather than using a precise transshylation and explaining it in a footshynote

Reads ldquo You will descend to Hadesrdquo

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

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

(ldquo To the depthsrdquo is an explanshyatory and effectively vitiated subshystitute for the direct essential and practical meaning in this context 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

NLT reads ldquoSomeone told Jesus lsquoYour mother and your brothers are outside and they want to speak to yoursquordquo

(Omits a reference to Jesusrsquo family ldquostandingrdquo outside despite the Greek estekasi [es-tayacute-ka-see] apshypearing in its own Greek source text)

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

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

With the exception of the dishyvisive confusing and deceptshyive footnote accompany the NIV verse the other translashytions are okaymdashalthough the NLT should contain ldquostandshyingrdquo Support for the KJV inshycludes overwhelming evidshyence the Majority text 21 significant uncials Family 13 the Peshitta (2nd) and Harclean (7th) the Armenian (5th) the Ethiopic (4th or 6th) and severshyal 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

Reads ldquolsquo red sky in the mornshying means foul weather all dayrsquo You are good at reading the weather signs in the sky but you canrsquot read the obvious signs of the timesrdquo Footnote reads ldquo162-3 Several manuscripts do not include any of the words in 162-3 after He repliedrdquo

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 canshynot interpret the signs of the timesrdquo Footnote reads ldquoa 2 Some early manuscripts do not have the rest of verse 2 and all of verse 3rdquo (Nevertheless the source apparatus contains these verses)

Most 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 NLT 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

NLT reads ldquolsquoYou didnrsquot have enough faithrsquo Jesus told them lsquoI assure you even if you had faith as small as a mustard seed you could say to this mountain ldquoMove from here to thererdquo and it would move Nothing would be impossiblersquordquo

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

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 Majority text (90-95) Greek reads apistian (a-pis-teeacute-an) ldquounbeliefrdquo as do 21 signishyficant uncials the Syriac Peshyshitta (2nd Cent) and Syriac Harclean (7th Cent) numerous Old Latin others Opposing codices Aleph B and Theta and most of Caesarean (hybrid AlexandrianByzantine) groups 113 plus most Sinaitic and the Sahidic ldquo Faith as a grain of mustard seedrdquo is supported by at least the Byz and the TR

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

(Also see Luke 1910)

Omits the entire verse then footshynotes with ldquoSome manuscripts add verse 11 And I the Son of Man have come to save the lostrdquo The ldquoNA-UBSrdquo (or ldquoNUrdquo) texts supported by their Greek sources do not include verse 11

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

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

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

Matthew 1815 mdash ldquoMoreover if they 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 another believer sins against you go privately and point out the fault If the other person listens and confesses it you have won that person backrdquo Footnote reads ldquo1815 Greek your brotherrdquo

Reads ldquoIf you 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

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

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

(Also see Mark 10 11 12 and Luke 1618)

NLT reads ldquoAnd I tell you this a man who divorces his wife and marries another commits adulshyterymdashunless his wife has been unfaithfulrdquo Footnote reads ldquoSome manuscripts add And the man who marries a divorced woshyman commits adulteryrdquo

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

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

Not only do 90-95 percent of extant NT Greek MSS contain 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 abandoned B Because doing so would not sell their ldquoBiblesrdquo As for ldquoimmoralityrdquo or ldquosexual imshymoralityrdquo a more specific term is ldquofornicationrdquo

KJV NLT 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

NLT reads ldquoSomeone came to Jesus with this question lsquoTeachshyer what good things must I do to have eternal lifersquordquo

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

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

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 through sanctificationmdashJamieson-Fausset-Brown Bible Commentary Vol 3 p 100)

Reads ldquoAnd so it is that many who are first now will be last then and those who are last now will be first thenrdquo

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 ldquoAnyone who stumbles over that stone will be broken to pieces and it will crush anyone on whom it fallsrdquo Footnote reads ldquoThis verse is omitted in some early manuscriptsrdquo

Reads ldquoAnd he who falls on this stone will be broken to pieces but on whomever it falls it will scatter him like dustrdquo

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

The Majority text includes the verse (90-95 of extant Greek) but more interestingly modern scholarsrsquo two favorite MSS uncials Aleph and B also inshyclude the verse The only anshycient uncial that does not inshyclude this verse is the notorishyously corrupt Codex D (Bezae) Thatrsquos right the academics have defied Aleph and B Why (The verse even has been reshymoved 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

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

NLT reads ldquoDonrsquot ever let anyshyone call you lsquoRabbirsquo for you have only one teacher and all of you are on the same level as brothers and sistersrdquo Footnote reads ldquo238 Greek brothersrdquo

(Adelphoi [brothers] here does refer in practice to men and woshymen But God choses specific words for reasons and who are we mere men to question His judgments)

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

The words ldquothe Christrdquo (o Christos) appear in the Majorshyity 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 Arshymenian)

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)

Reads This portion of the verse is omitted with the footnote ldquoSome manuscripts add verse 14rdquo

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

Omits verse 14 does not mark the footnote in the text and adds the verse below Scripture Insinuates 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 Famshyily 13 (Caesarean) the Syriac Peshitta (2nd) and Harclean (7th) the Ethiopic several Old Latin MSS and more The NU apshyparatus 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

NLT reads ldquoThe nations and kingdoms will proclaim ware against each other and there will be famines and earthquakes in many parts of the worldrdquo

NASB reads ldquoFor nation will rise against nation and kingdom 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 varishyous 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 NLT 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)

Adds ldquoor the Son himselfrdquo Footshynote reads ldquoSome manuscripts omit the phrase or the Son himshyselfrdquo

Adds ldquoor the Son himselfrdquo Adds ldquonor the Sonrdquo then adds the footnote ldquoSome manuscripts do not have nor the Sonrdquo

The vast majority of extant NT koine Greek manuscripts do not include ldquoor the Son himselfrdquo ldquonor the Sonrdquo nor any other variant Three of the oldest five existing manuscriptsmdashplus several Old Latin manushyscriptsmdashdo 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

NLT reads ldquoBut when the Son of Man comes in his glory and all the angels with him then he will sit upon his glorious thronerdquo

(The modern Greek apparatus repshyresenting the minority of earlier manuscripts reads thronou dozes (dodacutezace) ldquoglorious thronerdquo)

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

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

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

The Byzantine text reads agioi (holy) before ldquoangelsrdquo Eightshyeen significant uncials support the KJV reading plus the Peshyshitta (2nd) and Harclean (7th) Family 13 and others Opposshying are seven Greekmdashincluding Aleph B and Dmdashand most of the Old Latin plus the Vulgate and numerous others of the minority script body The Mashyjority text also reads ldquoglorious thronerdquo

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

(Also see Mark 1424)

Reads ldquo for this is my blood which seals the covenant rdquo Adds footnote ldquoSome manushyscripts read the new covenantrdquo

Omits ldquonewrdquo Omits ldquonewrdquo then adds footnote ldquoSome manuscripts the newrdquo

The Majority text (90+ of Greek) includes ldquonewrdquo Jesus is referring to the ldquonew covenantrdquo which as specificshyally 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 mashynuscriptsrdquo is wrong

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

NLT Reads ldquowinerdquo rather than ldquovinegarrdquo

(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 here sour wine vinegar)

NASB Reads ldquowinerdquo rather than ldquovinegarrdquo

See note at left

NIV Reads ldquowinerdquo rather than ldquovinegarrdquo

See note after NRSV reading at left

ldquoOinonrdquo fermented drink is incorrect 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 oxos is overwhelmshying vast majority of Greek 18 significant uncials the Peshitta and Harclean others Against are seven Greek some of Famshyilies 1 amp 13 a few of the Vulshygate others

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

Reads ldquoHere begins the Good News about Jesus the Messiah the Son of Godrdquo Footnote reads ldquoSome manuscripts do not inshyclude the Son of Godrdquo

(The footnote is true that ldquosomerdquo [paltry minority] do not include the phrase but the Greek source for the NLT NASB and NIV beshying the same includes ldquothe Son of Godrdquo The translators have defied their own Greek text)

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

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

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

NLT reads ldquoIn the book of the prophet Isaiah God said lsquoLook I am sending my messenger beshyfore you and he will prepare you wayrsquordquo Footnote reads ldquo12 Mal 31rdquo

(Is this footnote implying that Malachi said this about Isaiah Malachi lived 200 years later)

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

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

This prophecy appears in Malashychi 31 as acknowledged in the NLT footnote However in the modern critical edition and the minority manuscripts on which it is based the reading is ldquothe prophet Isaiahrdquo This difference is accounted for by scribal error or modern uncertainty The Mashyjority is joined by 17 significant Greek uncials Family 13 the Harclean and others The critshyical 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

NLT ldquoLater on after John was arrested by Herod Antipas Jesus went to Galilee to preach Godrsquos Good Newsrdquo

(Herod Antipas is mentioned neither in the Majority text nor the critical apparatus representing the older minority manuscript body)

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

(ldquo Taken into custodyrdquo is someshything of a stretch from the Greek paradothevai (para-doth-a-nahee) which means ldquoto commit to delivshyer up to put in prisonrdquo The transshylators have unnecessarily substishytuted some words for what evidshyently in their opinion are required for clarity)

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

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 Latshyin (50-55 existing total) the Vulgate the Syriac Peshitta (2nd

Cent) the Gothic (4th) the Ethiopic (4th or 6th) and others Opposing are Sinaiticus (Aleph) and D among the unshycials L and Theta plus Familshyies 1 amp 13 the Harclean the Armenian the Sahidic the Sinaitic (4th) and some others

KJV NLT 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)

NLT reads ldquo And he gave them authority to cast out demonsrdquo

NASB reads ldquo and to have authority to cast out demonsrdquo

NIV reads ldquo and to have aushythority to drive out demonsrdquo

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 percent of extant NT MSS But the Majority text includes ldquoto heal diseasesrdquo as do the overwhelming number of other manuscripts 21 sigshynificant uncials and five othshyers most Old Latin the Latin Vulgate (common) the Peshyshitta and Harclean the Gothshyic the Armenian and others

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

Reads ldquo but anyone who blasphemes against the Holy Spirit will never be forgiven he is guilty of an eternal sinrdquo

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

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

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

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

(Also see Matthew 1015)

NLT Verse 11b at left is omitshyted

NASB Verse 11b at left is omitted

NIV Verse 11b at left is omitshyted

Among extant Greek NT manushyscripts only eight significant uncials of the 5600-plus omit this portion plus several OL the Vulgate and Sahidic and more Again this omission reshyduces 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 NLT NASB NIV PROBLEMMark 929 mdash ldquoAnd he said unto them This kind can come forth by nothing but by prayer and fastingrdquo

(Also see Matthew 1721)

Omits ldquoand fastingrdquo and footshynote reads ldquoSome manuscripts add and fastingrdquo

Omits ldquoand fastingrdquo

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

Omits ldquoand fastingrdquo and footshynote reads ldquoSome manuscripts prayer and fastingrdquo

On the basis of only three existshying manuscripts ldquo and fastshyingrdquo is removed from this verse by nearly every modern ldquoBiblerdquo version Is fasting now unfashshyionable 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 Sashyvior)

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

(Also see Matthew 186 and Luke 172)

Reads ldquoBut if anyone causes one of these little ones who trusts in me to lose faith it would be betshyter for that person to be thrown into the sea with a large millshystone tied around the neckrdquo

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 The NLTrsquos ldquo to lose faithrdquo also is incorrect Once more the translators have defied their own Greek source text which includes ldquothe ones who believe in me rdquo A reshycent interlinear by Zondervan inserts the words ldquoto sinrdquo unshyderneath the NA Greek that exshycludes 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)

NLT omits the verse then adds the footnote ldquoSome manuscripts add verse 44 (which is identical to 948)rdquo

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

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

KJV NLT 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

(Also see Matthew 1624 and Luke 923)

The independent clause ldquotake up thy cross rdquo is omitted

The independent clause ldquotake up thy cross rdquo is omitted

The independent clause ldquotake up thy cross rdquo is omitted

Despite the vast majority of manuscripts (90-95 percent) supporting the inclusion of ldquotaking up thy crossrdquo after ldquoand follow merdquo modern versions have omitted the former Omission reduces the burden of discipleship How convenient for the modernistic critical translators and their readers 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)

Reads ldquo Dear children it is very hard to get into the kingdom of Godrdquo Footnote reads ldquoSome manuscripts add for those who trust in richesrdquo

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

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 eshytant MSS include ldquofor them who trust in richesrdquo as well as 21 significant uncials the Peshyshitta and Harclean and much of the Old Latin (2nd) plus more Including the omitted portion would indeed offend todayrsquos wealthy The true readshying wouldnrsquot sell

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

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

This verse is omitted by the NLT The footnote reads ldquoSome mashynuscripts add verse 26 But if you do not forgive neither will your father who is in heaven forgive your sinsrdquo

(The NA-UBS exclude this verse despite its critical doctrine 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

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

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

KJV NLT 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)

NLT reads ldquoAnd since you donrsquot know when they will happen stay alert and keep watchrdquo Footshynote reads ldquoSome manuscripts add and prayrdquo

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 outshyright deception ldquoMostrdquo would be correct The sordid NU (NAUBS) critical apparatus sides with the modern translatshyors Do these committees and their corporate owners not want people to pray (Minority deshyfense 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

NLT omits the verse then folshylows with the footnote ldquoSome manuscripts add verse 28 And the Scripture was fulfilled that said ldquoHe was counted among those who were rebelsrdquo

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)

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

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

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

The NLT omits the entire passhysage then adds this footnote ldquoThe most reliable early manushyscripts conclude the Gospel of Mark at verse 8 Other manushyscripts include various endings to the Gospel Two of the more noteworthy endings are printed hererdquo (Note What other ldquoless noteshyworthyrdquo readings are extant In which manuscripts In which ldquoBiblerdquo version[s] if any Again the reader evidently simply is supshyposed to ldquotake the lsquoscholarsrsquo word for itrdquo without any specific inshyformation being cited)

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 mashynuscripts and some other ancient 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 witshynesses only Aleph and B one cursive the Sinaitic and severshyal other MSS do not have this passage What is more three of the earliest five manuscripts do include the passage ldquoEarliest manuscriptsrdquo refers to what conservative 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 NLT 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

Reads ldquo Greetings you who are highly favored The Lord is with yourdquo Footnote reads ldquoSome manuscripts add Blessed are you among womenrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo But it is obvious that within this context ldquohailrdquo or ldquorejoicerdquo clearly are more appropriate ldquoGreetingsrdquo to the woman God choose to bear His son hardly is worthy)

Reads ldquo Greetings favored one The Lord is with yourdquo

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

The Majority text reads ldquo Rejoice favored woman the Lord is with you blessed are you among womenrdquo Three of the earliest MSS (codices A C D) plus 17 other significshyant uncials the Peshitta 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 deshyfying (rightfully) historical veneration of Mary and ldquoholy relicsrdquo by Catholics hence osshytensibly reasoning for omisshysionmdasha compromise

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

Reads ldquoGlory to God in the highest heaven and peace on earth to all whom God favorsrdquo Footnote reads ldquoOr and peace on earth for all those pleasing God Some manuscripts read and peace on earth goodwill among peoplerdquo

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

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

Firstly the majority of MSS have Greek text closely matching 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)

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)

The NLT sorely departs from even its own corrupted source texts (codices Aleph and B) reading ldquoHis parents didnrsquot miss him at first rdquo

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

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

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

KJV NLT 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)

NLT reads ldquoBut Jesus told him lsquoNo The Scriptures say ldquoPeople need more than bread for their liferdquorsquordquo The footnote only asshycribes the statement to its Old Testament origin in Deuteroshynomy 83

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

NIV reads ldquoJesus answered lsquoIt is written ldquoMan does not live on bread alonerdquorsquordquo Again the footshynote only attributes 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 Majorshyity text includes the phrase Without these words the meanshying is incomplete What else does he live by Man certainly must live by the Word of God lest he be hopelessly lost Also supporting the Majority are 17 other significant uncials plus the Peshitta and Harclean the Gothic and Armenian and some OL

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

(Also see Matthew 317)

Reads ldquo This is my Son my Chosen One Listen to himrdquo Footnote says ldquoSome manushyscripts read This is my beloved Sonrdquo

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

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

Only five significant Greek unshycials P45 and P47 plus Family 1 (Grfive MSS) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobeshylovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant unshycials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobeshylovedrdquo Two of the oldest extant manuscripts codices A and C much more reliable than modshyern 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)

NLT ldquoAnd they went on to anshyother villagerdquo Verse 56 is omitshyted in its entirety and the followshying footnote is added ldquo955 Some manuscripts add And he said ldquoYou donrsquot realize what your hearts are like 56For the Son of Man has not come to desshytroy menrsquos lives but to save themrsquordquo

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

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

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

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

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

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

(Also see Matthew 69)

Reads ldquoHe said lsquoThis is how you should pray ldquoFather may your name be honored May your Kingdom come soon rdquorsquordquo

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

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

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

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

NTL ldquoMay your kingdom come soonrdquo

(No footnote accompanies the abshysence of the remainder of this verse portion)

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 modshyern biblical scholars)

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 marshygin of 802 to 198

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

(Also see Matthew 1927)

NLT reads ldquoPeter said lsquoWe have left our homes and followed yoursquordquo

(This translation committeersquos Greek source text reads ldquoLook we have left what was ours and followed yourdquo ldquoHomesrdquo obvishyously is a severe compromise to lessen the degree of personal sacrishyficemdasha concession to a wanton worldly readership)

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

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

The NLT does not follow its own Greek source text ldquowhat was ours rdquo The NASB and NIV though close to their underlying Greek sources still are not entirely 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 NLT NASB NIV PROBLEMLuke 2136 mdash ldquoWatch ye thereshyfore and pray always that ye may be accounted worthy to esshycape all these things that shall come to pass and to stand before the Son of manrdquo

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

Reads ldquoKeep a constant watch And pray that if possible you may escape these horrors and 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 NLT that those saved before the Great Tribulation begins still must endure it Alternshyatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos abominable attacks)

Reads ldquoBut keep on the alert at all times praying that you may have strength to escape all these things that are about to take place and to stand before the Son of Manrdquo

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

Reads ldquoBe always on the watch and pray that you may be able to escape all that is about to hapshypen and that you may be able to stand before the Son of Manrdquo

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

The minority Greek sources for the modern versions support their readings but are incorrect The Majority text reads ldquoWatch therefore in every time praying that you may be ac shy counted worthy to escape all the things being about to hapshypen and to stand before the Son of Manrdquo The NLT NASB and NIV nullify the pre-tribulashytional rapture seeming to indicshyate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver believers 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 signifies that the intensity of Christrsquos angst compares his sweat drops to blood as a similie His sweat was not literally blood This is proven by the fact that the Greek osei means ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquomdashcertainly metaphorical)

The verses are included but the footnote reads ldquoThese verses are not included in many ancient mashynuscriptsrdquo

Verses are included without note Verses are included and the footshynote reads ldquoSome early manushyscripts do not have verses 43 and 44rdquo

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

(Also see Matthew 2668 and Mark 1465)

Reads ldquoThey blindfolded him then they hit him and asked lsquoWho hit you that time you prophetrsquordquo

Reads ldquo And they blindfolded Him and were asking Him sayshying lsquoProphesy who is the one who hit Yoursquordquo

Reads ldquoThey blindfolded him and demanded lsquoProphesy Who hit yoursquordquo

The NLT NASB and NIV omit any reference to the actual conshytact point [the face] of the beatshying The Majority text reads ldquoAnd covering him they were striking His face and were askshying Him saying rdquo Only eight specified Greek MSS of the 5600-plus extant support the modern reading plus many Greek cursives and the Bohairshyic Seventeen significant unshycials the Peshitta and Harclean plus the Ferrar group 13 (Caesarean) the Armenian and Ethiopic and the Vulgate supshyport 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)

NLT ldquoJesus said lsquoFather forshygive these people because they donrsquot know what they are doingrsquordquo Footnote reads ldquoThis sentence is not included in many ancient manuscriptsrdquo

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

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

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

The 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 compliance from modern liberals The overwhelming lot of the Majorshyity text here is supported by 24 significant uncials and five othshyer Greek the Vulgate the Peshyshitta and Harclean Families 1 amp 13 the Armenian and Ethiopic and more

KJV NLT 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 inconsequential to the meaning)

NTL reads ldquoHowever Peter ran to the tomb to look Stooping he peered in and saw the empty linshyen wrappings then he went home again wondering what had happenedrdquo

NASB reads ldquoBut Peter got up and ran to the tomb stooping and looking in he saw the linen wrappings only and he went away to his home marveling at what had happenedrdquo

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

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

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

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 pashypyrus 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 Majorshyity reading as well as nine othshyer specified Greek MSS plus the Peshitta and Harclean Famshyilies 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzshyantine reading Moderns have abandoned their revered ldquoearlishyest manuscriptsrdquo Whymdashexshyternal pressure perhaps 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 ldquoAs he spoke he held out his hands for them to see and he showed them his feetrdquo Footnote reads ldquoSome manuscripts do not include this verserdquo

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

(The NASB translatorsrsquo source text the NU [NA27 and UBS4] does not include verse 40 as indicshyated in the Zondervan Greek and English Interlinear New Testament [NASBNIV] But from the same Greek edition the NRSV interlinshyear editor P McReynolds does inshyclude verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their greatest signposts)

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

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

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

NLT ldquoWith my authority take this message of repentance to all the nations beginning in Jerusshyalem lsquoThere is forgiveness of sins for all who turn to mersquordquo

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

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 versions is the same notice how the NLT and NASB devishyate Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separate The Majority 22 significant unshycials and five other specified Greek Families 113 several OL 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)

NLT reads ldquoNo one has ever seen God But his only Son who is himself God is near to the Fashytherrsquos heart he has told us about himrdquo Footnote reads ldquoSome manuscripts read his one and only Sonrdquo

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo(The modern versions miss three vital points in this verse 1) Jesus was ldquobegottenrdquo 2) Jesus is not a begotten ldquoGodrdquomdashGod the Father not having ldquocreatedrdquo Him 3) ldquoGod the one and Onlyrdquo does not acshyknowledge Jesusrsquo specific divine sonshipmdashldquomonogenesrdquo)

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

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

Reads ldquoFor only I the Son of Man have come to earth and will return to heaven againrdquo Footnote reads ldquo313 Some mashynuscripts add who is in heavenrdquo

(Obviously this is a paraphrase and it omits that only Jesus has come down to earth from heaven)

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

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the 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 reference to the fact that since His ascension Jesus has been and will remain in heaven forevermore Support for the KJV majority of Greek 18 sigshynificant uncials the Vulgate Families 113 (Caesareanmdashhyshybrid) the Syriac Peshitta and Harclean the Armenian and several OL

KJV NLT 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])

Reads ldquoSo that everyone who believes in me will have eternal liferdquo

Reads ldquoSo that whoever beshylieves will in Him have eternal liferdquo

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 everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5600-plus Greek MSS support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor an angel went down at a certain season into the pool and troubled the water whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he hadrdquo

This verse omitted Footnote reads ldquo53 Some manuscripts add waiting for a certain moveshyment of the water 4for an angel of the Lord came from time to time and stirred up the water And the first person to step down into it afterward was healedrdquo

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

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible)

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

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

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

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

Reads ldquoI assure you anyone who believes in me already has eternal liferdquo

(ldquoAlready hasrdquo either is a Greek minority variant readingmdashfrom a relatively rarely availed manushyscript or such familymdashor is a modshyernistic alteration to an old Greek manuscript which was made for contemporary usage)

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

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

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate 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 Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV NLT 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 in Luke 430)

Reads ldquoAt that point they picked up stones to kill him But Jesus hid himself from them and left the Templerdquo

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

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

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

(As with the NASB here no footnote is mentioned for any other reading)

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

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

NLT reads ldquoAnd God will bring me into my glory very soonrdquo Footnote reads ldquo1332 Some manuscripts read And if God is glorified in him [the Son of Man] God will bring rdquo

(Again this is an obvious parashyphrase here from a ldquoBiblerdquo whose translators refer to it as a ldquodynamic equivalencerdquo mdashldquothought-for-thoughtrdquomdashtrans-lation Furthermore note the the omission)

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 very close to the Majority text)

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

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

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and 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 uncials Family 13 the Peshitta Gothic Vulgate and others

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

(This verse is a reference to II Samuel 12 in which God tells David that the Messiah will emerge from his bloodline)

Reads ldquoBut he was a prophet and he knew God had promised with an oath that one of Davidrsquos own descendants would sit on Davidrsquos throne as the Messiahrdquo

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)

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 uncialsrdquo Other support includes some Byz three OL the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek MSS dominate against itmdash90 or more extant Greek plus others)

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

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

NLT Reads ldquoWhen we were utshyterly helpless Christ came at just the right time and died for us sinshynersrdquo

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

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

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

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

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

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

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

Reads ldquoSo now there is no conshydemnation for those who belong to Christ Jesusrdquo

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 NA27 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 footshynote referring to ldquosome later manuscripts rdquo Most of the MSS incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

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

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo So the final independent clause is not repetitious with ldquogood thingsrdquo being differentiated from ldquogospel of peacerdquo)

Reads ldquo That is what the Scriptures mean when they say ldquoHow beautiful are the feet of those who bring good newsrdquo Footnote simply cites the source of the verse Isaiah 527

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 proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

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

Reads ldquo No you will be brought down to the place of the deadrdquo Footnote reads ldquoGreek to Hadesrdquo Modern versions often replace the literal source text with an explanatory substitute rather than using a precise transshylation and explaining it in a footshynote

Reads ldquo You will descend to Hadesrdquo

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

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

(ldquo To the depthsrdquo is an explanshyatory and effectively vitiated subshystitute for the direct essential and practical meaning in this context 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

NLT reads ldquoSomeone told Jesus lsquoYour mother and your brothers are outside and they want to speak to yoursquordquo

(Omits a reference to Jesusrsquo family ldquostandingrdquo outside despite the Greek estekasi [es-tayacute-ka-see] apshypearing in its own Greek source text)

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

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

With the exception of the dishyvisive confusing and deceptshyive footnote accompany the NIV verse the other translashytions are okaymdashalthough the NLT should contain ldquostandshyingrdquo Support for the KJV inshycludes overwhelming evidshyence the Majority text 21 significant uncials Family 13 the Peshitta (2nd) and Harclean (7th) the Armenian (5th) the Ethiopic (4th or 6th) and severshyal 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

Reads ldquolsquo red sky in the mornshying means foul weather all dayrsquo You are good at reading the weather signs in the sky but you canrsquot read the obvious signs of the timesrdquo Footnote reads ldquo162-3 Several manuscripts do not include any of the words in 162-3 after He repliedrdquo

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 canshynot interpret the signs of the timesrdquo Footnote reads ldquoa 2 Some early manuscripts do not have the rest of verse 2 and all of verse 3rdquo (Nevertheless the source apparatus contains these verses)

Most 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 NLT 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

NLT reads ldquolsquoYou didnrsquot have enough faithrsquo Jesus told them lsquoI assure you even if you had faith as small as a mustard seed you could say to this mountain ldquoMove from here to thererdquo and it would move Nothing would be impossiblersquordquo

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

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 Majority text (90-95) Greek reads apistian (a-pis-teeacute-an) ldquounbeliefrdquo as do 21 signishyficant uncials the Syriac Peshyshitta (2nd Cent) and Syriac Harclean (7th Cent) numerous Old Latin others Opposing codices Aleph B and Theta and most of Caesarean (hybrid AlexandrianByzantine) groups 113 plus most Sinaitic and the Sahidic ldquo Faith as a grain of mustard seedrdquo is supported by at least the Byz and the TR

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

(Also see Luke 1910)

Omits the entire verse then footshynotes with ldquoSome manuscripts add verse 11 And I the Son of Man have come to save the lostrdquo The ldquoNA-UBSrdquo (or ldquoNUrdquo) texts supported by their Greek sources do not include verse 11

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

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

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

Matthew 1815 mdash ldquoMoreover if they 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 another believer sins against you go privately and point out the fault If the other person listens and confesses it you have won that person backrdquo Footnote reads ldquo1815 Greek your brotherrdquo

Reads ldquoIf you 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

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

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

(Also see Mark 10 11 12 and Luke 1618)

NLT reads ldquoAnd I tell you this a man who divorces his wife and marries another commits adulshyterymdashunless his wife has been unfaithfulrdquo Footnote reads ldquoSome manuscripts add And the man who marries a divorced woshyman commits adulteryrdquo

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

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

Not only do 90-95 percent of extant NT Greek MSS contain 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 abandoned B Because doing so would not sell their ldquoBiblesrdquo As for ldquoimmoralityrdquo or ldquosexual imshymoralityrdquo a more specific term is ldquofornicationrdquo

KJV NLT 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

NLT reads ldquoSomeone came to Jesus with this question lsquoTeachshyer what good things must I do to have eternal lifersquordquo

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

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

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 through sanctificationmdashJamieson-Fausset-Brown Bible Commentary Vol 3 p 100)

Reads ldquoAnd so it is that many who are first now will be last then and those who are last now will be first thenrdquo

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 ldquoAnyone who stumbles over that stone will be broken to pieces and it will crush anyone on whom it fallsrdquo Footnote reads ldquoThis verse is omitted in some early manuscriptsrdquo

Reads ldquoAnd he who falls on this stone will be broken to pieces but on whomever it falls it will scatter him like dustrdquo

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

The Majority text includes the verse (90-95 of extant Greek) but more interestingly modern scholarsrsquo two favorite MSS uncials Aleph and B also inshyclude the verse The only anshycient uncial that does not inshyclude this verse is the notorishyously corrupt Codex D (Bezae) Thatrsquos right the academics have defied Aleph and B Why (The verse even has been reshymoved 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

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

NLT reads ldquoDonrsquot ever let anyshyone call you lsquoRabbirsquo for you have only one teacher and all of you are on the same level as brothers and sistersrdquo Footnote reads ldquo238 Greek brothersrdquo

(Adelphoi [brothers] here does refer in practice to men and woshymen But God choses specific words for reasons and who are we mere men to question His judgments)

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

The words ldquothe Christrdquo (o Christos) appear in the Majorshyity 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 Arshymenian)

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)

Reads This portion of the verse is omitted with the footnote ldquoSome manuscripts add verse 14rdquo

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

Omits verse 14 does not mark the footnote in the text and adds the verse below Scripture Insinuates 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 Famshyily 13 (Caesarean) the Syriac Peshitta (2nd) and Harclean (7th) the Ethiopic several Old Latin MSS and more The NU apshyparatus 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

NLT reads ldquoThe nations and kingdoms will proclaim ware against each other and there will be famines and earthquakes in many parts of the worldrdquo

NASB reads ldquoFor nation will rise against nation and kingdom 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 varishyous 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 NLT 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)

Adds ldquoor the Son himselfrdquo Footshynote reads ldquoSome manuscripts omit the phrase or the Son himshyselfrdquo

Adds ldquoor the Son himselfrdquo Adds ldquonor the Sonrdquo then adds the footnote ldquoSome manuscripts do not have nor the Sonrdquo

The vast majority of extant NT koine Greek manuscripts do not include ldquoor the Son himselfrdquo ldquonor the Sonrdquo nor any other variant Three of the oldest five existing manuscriptsmdashplus several Old Latin manushyscriptsmdashdo 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

NLT reads ldquoBut when the Son of Man comes in his glory and all the angels with him then he will sit upon his glorious thronerdquo

(The modern Greek apparatus repshyresenting the minority of earlier manuscripts reads thronou dozes (dodacutezace) ldquoglorious thronerdquo)

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

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

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

The Byzantine text reads agioi (holy) before ldquoangelsrdquo Eightshyeen significant uncials support the KJV reading plus the Peshyshitta (2nd) and Harclean (7th) Family 13 and others Opposshying are seven Greekmdashincluding Aleph B and Dmdashand most of the Old Latin plus the Vulgate and numerous others of the minority script body The Mashyjority text also reads ldquoglorious thronerdquo

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

(Also see Mark 1424)

Reads ldquo for this is my blood which seals the covenant rdquo Adds footnote ldquoSome manushyscripts read the new covenantrdquo

Omits ldquonewrdquo Omits ldquonewrdquo then adds footnote ldquoSome manuscripts the newrdquo

The Majority text (90+ of Greek) includes ldquonewrdquo Jesus is referring to the ldquonew covenantrdquo which as specificshyally 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 mashynuscriptsrdquo is wrong

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

NLT Reads ldquowinerdquo rather than ldquovinegarrdquo

(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 here sour wine vinegar)

NASB Reads ldquowinerdquo rather than ldquovinegarrdquo

See note at left

NIV Reads ldquowinerdquo rather than ldquovinegarrdquo

See note after NRSV reading at left

ldquoOinonrdquo fermented drink is incorrect 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 oxos is overwhelmshying vast majority of Greek 18 significant uncials the Peshitta and Harclean others Against are seven Greek some of Famshyilies 1 amp 13 a few of the Vulshygate others

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

Reads ldquoHere begins the Good News about Jesus the Messiah the Son of Godrdquo Footnote reads ldquoSome manuscripts do not inshyclude the Son of Godrdquo

(The footnote is true that ldquosomerdquo [paltry minority] do not include the phrase but the Greek source for the NLT NASB and NIV beshying the same includes ldquothe Son of Godrdquo The translators have defied their own Greek text)

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

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

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

NLT reads ldquoIn the book of the prophet Isaiah God said lsquoLook I am sending my messenger beshyfore you and he will prepare you wayrsquordquo Footnote reads ldquo12 Mal 31rdquo

(Is this footnote implying that Malachi said this about Isaiah Malachi lived 200 years later)

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

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

This prophecy appears in Malashychi 31 as acknowledged in the NLT footnote However in the modern critical edition and the minority manuscripts on which it is based the reading is ldquothe prophet Isaiahrdquo This difference is accounted for by scribal error or modern uncertainty The Mashyjority is joined by 17 significant Greek uncials Family 13 the Harclean and others The critshyical 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

NLT ldquoLater on after John was arrested by Herod Antipas Jesus went to Galilee to preach Godrsquos Good Newsrdquo

(Herod Antipas is mentioned neither in the Majority text nor the critical apparatus representing the older minority manuscript body)

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

(ldquo Taken into custodyrdquo is someshything of a stretch from the Greek paradothevai (para-doth-a-nahee) which means ldquoto commit to delivshyer up to put in prisonrdquo The transshylators have unnecessarily substishytuted some words for what evidshyently in their opinion are required for clarity)

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

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 Latshyin (50-55 existing total) the Vulgate the Syriac Peshitta (2nd

Cent) the Gothic (4th) the Ethiopic (4th or 6th) and others Opposing are Sinaiticus (Aleph) and D among the unshycials L and Theta plus Familshyies 1 amp 13 the Harclean the Armenian the Sahidic the Sinaitic (4th) and some others

KJV NLT 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)

NLT reads ldquo And he gave them authority to cast out demonsrdquo

NASB reads ldquo and to have authority to cast out demonsrdquo

NIV reads ldquo and to have aushythority to drive out demonsrdquo

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 percent of extant NT MSS But the Majority text includes ldquoto heal diseasesrdquo as do the overwhelming number of other manuscripts 21 sigshynificant uncials and five othshyers most Old Latin the Latin Vulgate (common) the Peshyshitta and Harclean the Gothshyic the Armenian and others

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

Reads ldquo but anyone who blasphemes against the Holy Spirit will never be forgiven he is guilty of an eternal sinrdquo

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

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

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

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

(Also see Matthew 1015)

NLT Verse 11b at left is omitshyted

NASB Verse 11b at left is omitted

NIV Verse 11b at left is omitshyted

Among extant Greek NT manushyscripts only eight significant uncials of the 5600-plus omit this portion plus several OL the Vulgate and Sahidic and more Again this omission reshyduces 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 NLT NASB NIV PROBLEMMark 929 mdash ldquoAnd he said unto them This kind can come forth by nothing but by prayer and fastingrdquo

(Also see Matthew 1721)

Omits ldquoand fastingrdquo and footshynote reads ldquoSome manuscripts add and fastingrdquo

Omits ldquoand fastingrdquo

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

Omits ldquoand fastingrdquo and footshynote reads ldquoSome manuscripts prayer and fastingrdquo

On the basis of only three existshying manuscripts ldquo and fastshyingrdquo is removed from this verse by nearly every modern ldquoBiblerdquo version Is fasting now unfashshyionable 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 Sashyvior)

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

(Also see Matthew 186 and Luke 172)

Reads ldquoBut if anyone causes one of these little ones who trusts in me to lose faith it would be betshyter for that person to be thrown into the sea with a large millshystone tied around the neckrdquo

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 The NLTrsquos ldquo to lose faithrdquo also is incorrect Once more the translators have defied their own Greek source text which includes ldquothe ones who believe in me rdquo A reshycent interlinear by Zondervan inserts the words ldquoto sinrdquo unshyderneath the NA Greek that exshycludes 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)

NLT omits the verse then adds the footnote ldquoSome manuscripts add verse 44 (which is identical to 948)rdquo

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

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

KJV NLT 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

(Also see Matthew 1624 and Luke 923)

The independent clause ldquotake up thy cross rdquo is omitted

The independent clause ldquotake up thy cross rdquo is omitted

The independent clause ldquotake up thy cross rdquo is omitted

Despite the vast majority of manuscripts (90-95 percent) supporting the inclusion of ldquotaking up thy crossrdquo after ldquoand follow merdquo modern versions have omitted the former Omission reduces the burden of discipleship How convenient for the modernistic critical translators and their readers 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)

Reads ldquo Dear children it is very hard to get into the kingdom of Godrdquo Footnote reads ldquoSome manuscripts add for those who trust in richesrdquo

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

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 eshytant MSS include ldquofor them who trust in richesrdquo as well as 21 significant uncials the Peshyshitta and Harclean and much of the Old Latin (2nd) plus more Including the omitted portion would indeed offend todayrsquos wealthy The true readshying wouldnrsquot sell

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

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

This verse is omitted by the NLT The footnote reads ldquoSome mashynuscripts add verse 26 But if you do not forgive neither will your father who is in heaven forgive your sinsrdquo

(The NA-UBS exclude this verse despite its critical doctrine 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

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

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

KJV NLT 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)

NLT reads ldquoAnd since you donrsquot know when they will happen stay alert and keep watchrdquo Footshynote reads ldquoSome manuscripts add and prayrdquo

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 outshyright deception ldquoMostrdquo would be correct The sordid NU (NAUBS) critical apparatus sides with the modern translatshyors Do these committees and their corporate owners not want people to pray (Minority deshyfense 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

NLT omits the verse then folshylows with the footnote ldquoSome manuscripts add verse 28 And the Scripture was fulfilled that said ldquoHe was counted among those who were rebelsrdquo

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)

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

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

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

The NLT omits the entire passhysage then adds this footnote ldquoThe most reliable early manushyscripts conclude the Gospel of Mark at verse 8 Other manushyscripts include various endings to the Gospel Two of the more noteworthy endings are printed hererdquo (Note What other ldquoless noteshyworthyrdquo readings are extant In which manuscripts In which ldquoBiblerdquo version[s] if any Again the reader evidently simply is supshyposed to ldquotake the lsquoscholarsrsquo word for itrdquo without any specific inshyformation being cited)

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 mashynuscripts and some other ancient 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 witshynesses only Aleph and B one cursive the Sinaitic and severshyal other MSS do not have this passage What is more three of the earliest five manuscripts do include the passage ldquoEarliest manuscriptsrdquo refers to what conservative 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 NLT 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

Reads ldquo Greetings you who are highly favored The Lord is with yourdquo Footnote reads ldquoSome manuscripts add Blessed are you among womenrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo But it is obvious that within this context ldquohailrdquo or ldquorejoicerdquo clearly are more appropriate ldquoGreetingsrdquo to the woman God choose to bear His son hardly is worthy)

Reads ldquo Greetings favored one The Lord is with yourdquo

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

The Majority text reads ldquo Rejoice favored woman the Lord is with you blessed are you among womenrdquo Three of the earliest MSS (codices A C D) plus 17 other significshyant uncials the Peshitta 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 deshyfying (rightfully) historical veneration of Mary and ldquoholy relicsrdquo by Catholics hence osshytensibly reasoning for omisshysionmdasha compromise

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

Reads ldquoGlory to God in the highest heaven and peace on earth to all whom God favorsrdquo Footnote reads ldquoOr and peace on earth for all those pleasing God Some manuscripts read and peace on earth goodwill among peoplerdquo

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

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

Firstly the majority of MSS have Greek text closely matching 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)

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)

The NLT sorely departs from even its own corrupted source texts (codices Aleph and B) reading ldquoHis parents didnrsquot miss him at first rdquo

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

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

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

KJV NLT 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)

NLT reads ldquoBut Jesus told him lsquoNo The Scriptures say ldquoPeople need more than bread for their liferdquorsquordquo The footnote only asshycribes the statement to its Old Testament origin in Deuteroshynomy 83

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

NIV reads ldquoJesus answered lsquoIt is written ldquoMan does not live on bread alonerdquorsquordquo Again the footshynote only attributes 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 Majorshyity text includes the phrase Without these words the meanshying is incomplete What else does he live by Man certainly must live by the Word of God lest he be hopelessly lost Also supporting the Majority are 17 other significant uncials plus the Peshitta and Harclean the Gothic and Armenian and some OL

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

(Also see Matthew 317)

Reads ldquo This is my Son my Chosen One Listen to himrdquo Footnote says ldquoSome manushyscripts read This is my beloved Sonrdquo

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

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

Only five significant Greek unshycials P45 and P47 plus Family 1 (Grfive MSS) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobeshylovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant unshycials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobeshylovedrdquo Two of the oldest extant manuscripts codices A and C much more reliable than modshyern 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)

NLT ldquoAnd they went on to anshyother villagerdquo Verse 56 is omitshyted in its entirety and the followshying footnote is added ldquo955 Some manuscripts add And he said ldquoYou donrsquot realize what your hearts are like 56For the Son of Man has not come to desshytroy menrsquos lives but to save themrsquordquo

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

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

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

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

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

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

(Also see Matthew 69)

Reads ldquoHe said lsquoThis is how you should pray ldquoFather may your name be honored May your Kingdom come soon rdquorsquordquo

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

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

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

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

NTL ldquoMay your kingdom come soonrdquo

(No footnote accompanies the abshysence of the remainder of this verse portion)

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 modshyern biblical scholars)

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 marshygin of 802 to 198

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

(Also see Matthew 1927)

NLT reads ldquoPeter said lsquoWe have left our homes and followed yoursquordquo

(This translation committeersquos Greek source text reads ldquoLook we have left what was ours and followed yourdquo ldquoHomesrdquo obvishyously is a severe compromise to lessen the degree of personal sacrishyficemdasha concession to a wanton worldly readership)

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

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

The NLT does not follow its own Greek source text ldquowhat was ours rdquo The NASB and NIV though close to their underlying Greek sources still are not entirely 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 NLT NASB NIV PROBLEMLuke 2136 mdash ldquoWatch ye thereshyfore and pray always that ye may be accounted worthy to esshycape all these things that shall come to pass and to stand before the Son of manrdquo

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

Reads ldquoKeep a constant watch And pray that if possible you may escape these horrors and 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 NLT that those saved before the Great Tribulation begins still must endure it Alternshyatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos abominable attacks)

Reads ldquoBut keep on the alert at all times praying that you may have strength to escape all these things that are about to take place and to stand before the Son of Manrdquo

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

Reads ldquoBe always on the watch and pray that you may be able to escape all that is about to hapshypen and that you may be able to stand before the Son of Manrdquo

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

The minority Greek sources for the modern versions support their readings but are incorrect The Majority text reads ldquoWatch therefore in every time praying that you may be ac shy counted worthy to escape all the things being about to hapshypen and to stand before the Son of Manrdquo The NLT NASB and NIV nullify the pre-tribulashytional rapture seeming to indicshyate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver believers 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 signifies that the intensity of Christrsquos angst compares his sweat drops to blood as a similie His sweat was not literally blood This is proven by the fact that the Greek osei means ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquomdashcertainly metaphorical)

The verses are included but the footnote reads ldquoThese verses are not included in many ancient mashynuscriptsrdquo

Verses are included without note Verses are included and the footshynote reads ldquoSome early manushyscripts do not have verses 43 and 44rdquo

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

(Also see Matthew 2668 and Mark 1465)

Reads ldquoThey blindfolded him then they hit him and asked lsquoWho hit you that time you prophetrsquordquo

Reads ldquo And they blindfolded Him and were asking Him sayshying lsquoProphesy who is the one who hit Yoursquordquo

Reads ldquoThey blindfolded him and demanded lsquoProphesy Who hit yoursquordquo

The NLT NASB and NIV omit any reference to the actual conshytact point [the face] of the beatshying The Majority text reads ldquoAnd covering him they were striking His face and were askshying Him saying rdquo Only eight specified Greek MSS of the 5600-plus extant support the modern reading plus many Greek cursives and the Bohairshyic Seventeen significant unshycials the Peshitta and Harclean plus the Ferrar group 13 (Caesarean) the Armenian and Ethiopic and the Vulgate supshyport 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)

NLT ldquoJesus said lsquoFather forshygive these people because they donrsquot know what they are doingrsquordquo Footnote reads ldquoThis sentence is not included in many ancient manuscriptsrdquo

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

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

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

The 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 compliance from modern liberals The overwhelming lot of the Majorshyity text here is supported by 24 significant uncials and five othshyer Greek the Vulgate the Peshyshitta and Harclean Families 1 amp 13 the Armenian and Ethiopic and more

KJV NLT 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 inconsequential to the meaning)

NTL reads ldquoHowever Peter ran to the tomb to look Stooping he peered in and saw the empty linshyen wrappings then he went home again wondering what had happenedrdquo

NASB reads ldquoBut Peter got up and ran to the tomb stooping and looking in he saw the linen wrappings only and he went away to his home marveling at what had happenedrdquo

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

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

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

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 pashypyrus 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 Majorshyity reading as well as nine othshyer specified Greek MSS plus the Peshitta and Harclean Famshyilies 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzshyantine reading Moderns have abandoned their revered ldquoearlishyest manuscriptsrdquo Whymdashexshyternal pressure perhaps 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 ldquoAs he spoke he held out his hands for them to see and he showed them his feetrdquo Footnote reads ldquoSome manuscripts do not include this verserdquo

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

(The NASB translatorsrsquo source text the NU [NA27 and UBS4] does not include verse 40 as indicshyated in the Zondervan Greek and English Interlinear New Testament [NASBNIV] But from the same Greek edition the NRSV interlinshyear editor P McReynolds does inshyclude verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their greatest signposts)

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

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

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

NLT ldquoWith my authority take this message of repentance to all the nations beginning in Jerusshyalem lsquoThere is forgiveness of sins for all who turn to mersquordquo

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

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 versions is the same notice how the NLT and NASB devishyate Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separate The Majority 22 significant unshycials and five other specified Greek Families 113 several OL 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)

NLT reads ldquoNo one has ever seen God But his only Son who is himself God is near to the Fashytherrsquos heart he has told us about himrdquo Footnote reads ldquoSome manuscripts read his one and only Sonrdquo

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo(The modern versions miss three vital points in this verse 1) Jesus was ldquobegottenrdquo 2) Jesus is not a begotten ldquoGodrdquomdashGod the Father not having ldquocreatedrdquo Him 3) ldquoGod the one and Onlyrdquo does not acshyknowledge Jesusrsquo specific divine sonshipmdashldquomonogenesrdquo)

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

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

Reads ldquoFor only I the Son of Man have come to earth and will return to heaven againrdquo Footnote reads ldquo313 Some mashynuscripts add who is in heavenrdquo

(Obviously this is a paraphrase and it omits that only Jesus has come down to earth from heaven)

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

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the 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 reference to the fact that since His ascension Jesus has been and will remain in heaven forevermore Support for the KJV majority of Greek 18 sigshynificant uncials the Vulgate Families 113 (Caesareanmdashhyshybrid) the Syriac Peshitta and Harclean the Armenian and several OL

KJV NLT 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])

Reads ldquoSo that everyone who believes in me will have eternal liferdquo

Reads ldquoSo that whoever beshylieves will in Him have eternal liferdquo

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 everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5600-plus Greek MSS support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor an angel went down at a certain season into the pool and troubled the water whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he hadrdquo

This verse omitted Footnote reads ldquo53 Some manuscripts add waiting for a certain moveshyment of the water 4for an angel of the Lord came from time to time and stirred up the water And the first person to step down into it afterward was healedrdquo

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

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible)

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

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

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

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

Reads ldquoI assure you anyone who believes in me already has eternal liferdquo

(ldquoAlready hasrdquo either is a Greek minority variant readingmdashfrom a relatively rarely availed manushyscript or such familymdashor is a modshyernistic alteration to an old Greek manuscript which was made for contemporary usage)

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

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

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate 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 Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV NLT 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 in Luke 430)

Reads ldquoAt that point they picked up stones to kill him But Jesus hid himself from them and left the Templerdquo

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

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

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

(As with the NASB here no footnote is mentioned for any other reading)

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

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

NLT reads ldquoAnd God will bring me into my glory very soonrdquo Footnote reads ldquo1332 Some manuscripts read And if God is glorified in him [the Son of Man] God will bring rdquo

(Again this is an obvious parashyphrase here from a ldquoBiblerdquo whose translators refer to it as a ldquodynamic equivalencerdquo mdashldquothought-for-thoughtrdquomdashtrans-lation Furthermore note the the omission)

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 very close to the Majority text)

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

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

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and 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 uncials Family 13 the Peshitta Gothic Vulgate and others

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

(This verse is a reference to II Samuel 12 in which God tells David that the Messiah will emerge from his bloodline)

Reads ldquoBut he was a prophet and he knew God had promised with an oath that one of Davidrsquos own descendants would sit on Davidrsquos throne as the Messiahrdquo

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)

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 uncialsrdquo Other support includes some Byz three OL the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek MSS dominate against itmdash90 or more extant Greek plus others)

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

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

NLT Reads ldquoWhen we were utshyterly helpless Christ came at just the right time and died for us sinshynersrdquo

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

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

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

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

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

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

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

Reads ldquoSo now there is no conshydemnation for those who belong to Christ Jesusrdquo

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 NA27 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 footshynote referring to ldquosome later manuscripts rdquo Most of the MSS incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

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

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo So the final independent clause is not repetitious with ldquogood thingsrdquo being differentiated from ldquogospel of peacerdquo)

Reads ldquo That is what the Scriptures mean when they say ldquoHow beautiful are the feet of those who bring good newsrdquo Footnote simply cites the source of the verse Isaiah 527

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 proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV NLT 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

NLT reads ldquolsquoYou didnrsquot have enough faithrsquo Jesus told them lsquoI assure you even if you had faith as small as a mustard seed you could say to this mountain ldquoMove from here to thererdquo and it would move Nothing would be impossiblersquordquo

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

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 Majority text (90-95) Greek reads apistian (a-pis-teeacute-an) ldquounbeliefrdquo as do 21 signishyficant uncials the Syriac Peshyshitta (2nd Cent) and Syriac Harclean (7th Cent) numerous Old Latin others Opposing codices Aleph B and Theta and most of Caesarean (hybrid AlexandrianByzantine) groups 113 plus most Sinaitic and the Sahidic ldquo Faith as a grain of mustard seedrdquo is supported by at least the Byz and the TR

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

(Also see Luke 1910)

Omits the entire verse then footshynotes with ldquoSome manuscripts add verse 11 And I the Son of Man have come to save the lostrdquo The ldquoNA-UBSrdquo (or ldquoNUrdquo) texts supported by their Greek sources do not include verse 11

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

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

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

Matthew 1815 mdash ldquoMoreover if they 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 another believer sins against you go privately and point out the fault If the other person listens and confesses it you have won that person backrdquo Footnote reads ldquo1815 Greek your brotherrdquo

Reads ldquoIf you 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

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

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

(Also see Mark 10 11 12 and Luke 1618)

NLT reads ldquoAnd I tell you this a man who divorces his wife and marries another commits adulshyterymdashunless his wife has been unfaithfulrdquo Footnote reads ldquoSome manuscripts add And the man who marries a divorced woshyman commits adulteryrdquo

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

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

Not only do 90-95 percent of extant NT Greek MSS contain 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 abandoned B Because doing so would not sell their ldquoBiblesrdquo As for ldquoimmoralityrdquo or ldquosexual imshymoralityrdquo a more specific term is ldquofornicationrdquo

KJV NLT 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

NLT reads ldquoSomeone came to Jesus with this question lsquoTeachshyer what good things must I do to have eternal lifersquordquo

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

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

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 through sanctificationmdashJamieson-Fausset-Brown Bible Commentary Vol 3 p 100)

Reads ldquoAnd so it is that many who are first now will be last then and those who are last now will be first thenrdquo

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 ldquoAnyone who stumbles over that stone will be broken to pieces and it will crush anyone on whom it fallsrdquo Footnote reads ldquoThis verse is omitted in some early manuscriptsrdquo

Reads ldquoAnd he who falls on this stone will be broken to pieces but on whomever it falls it will scatter him like dustrdquo

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

The Majority text includes the verse (90-95 of extant Greek) but more interestingly modern scholarsrsquo two favorite MSS uncials Aleph and B also inshyclude the verse The only anshycient uncial that does not inshyclude this verse is the notorishyously corrupt Codex D (Bezae) Thatrsquos right the academics have defied Aleph and B Why (The verse even has been reshymoved 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

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

NLT reads ldquoDonrsquot ever let anyshyone call you lsquoRabbirsquo for you have only one teacher and all of you are on the same level as brothers and sistersrdquo Footnote reads ldquo238 Greek brothersrdquo

(Adelphoi [brothers] here does refer in practice to men and woshymen But God choses specific words for reasons and who are we mere men to question His judgments)

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

The words ldquothe Christrdquo (o Christos) appear in the Majorshyity 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 Arshymenian)

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)

Reads This portion of the verse is omitted with the footnote ldquoSome manuscripts add verse 14rdquo

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

Omits verse 14 does not mark the footnote in the text and adds the verse below Scripture Insinuates 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 Famshyily 13 (Caesarean) the Syriac Peshitta (2nd) and Harclean (7th) the Ethiopic several Old Latin MSS and more The NU apshyparatus 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

NLT reads ldquoThe nations and kingdoms will proclaim ware against each other and there will be famines and earthquakes in many parts of the worldrdquo

NASB reads ldquoFor nation will rise against nation and kingdom 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 varishyous 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 NLT 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)

Adds ldquoor the Son himselfrdquo Footshynote reads ldquoSome manuscripts omit the phrase or the Son himshyselfrdquo

Adds ldquoor the Son himselfrdquo Adds ldquonor the Sonrdquo then adds the footnote ldquoSome manuscripts do not have nor the Sonrdquo

The vast majority of extant NT koine Greek manuscripts do not include ldquoor the Son himselfrdquo ldquonor the Sonrdquo nor any other variant Three of the oldest five existing manuscriptsmdashplus several Old Latin manushyscriptsmdashdo 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

NLT reads ldquoBut when the Son of Man comes in his glory and all the angels with him then he will sit upon his glorious thronerdquo

(The modern Greek apparatus repshyresenting the minority of earlier manuscripts reads thronou dozes (dodacutezace) ldquoglorious thronerdquo)

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

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

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

The Byzantine text reads agioi (holy) before ldquoangelsrdquo Eightshyeen significant uncials support the KJV reading plus the Peshyshitta (2nd) and Harclean (7th) Family 13 and others Opposshying are seven Greekmdashincluding Aleph B and Dmdashand most of the Old Latin plus the Vulgate and numerous others of the minority script body The Mashyjority text also reads ldquoglorious thronerdquo

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

(Also see Mark 1424)

Reads ldquo for this is my blood which seals the covenant rdquo Adds footnote ldquoSome manushyscripts read the new covenantrdquo

Omits ldquonewrdquo Omits ldquonewrdquo then adds footnote ldquoSome manuscripts the newrdquo

The Majority text (90+ of Greek) includes ldquonewrdquo Jesus is referring to the ldquonew covenantrdquo which as specificshyally 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 mashynuscriptsrdquo is wrong

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

NLT Reads ldquowinerdquo rather than ldquovinegarrdquo

(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 here sour wine vinegar)

NASB Reads ldquowinerdquo rather than ldquovinegarrdquo

See note at left

NIV Reads ldquowinerdquo rather than ldquovinegarrdquo

See note after NRSV reading at left

ldquoOinonrdquo fermented drink is incorrect 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 oxos is overwhelmshying vast majority of Greek 18 significant uncials the Peshitta and Harclean others Against are seven Greek some of Famshyilies 1 amp 13 a few of the Vulshygate others

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

Reads ldquoHere begins the Good News about Jesus the Messiah the Son of Godrdquo Footnote reads ldquoSome manuscripts do not inshyclude the Son of Godrdquo

(The footnote is true that ldquosomerdquo [paltry minority] do not include the phrase but the Greek source for the NLT NASB and NIV beshying the same includes ldquothe Son of Godrdquo The translators have defied their own Greek text)

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

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

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

NLT reads ldquoIn the book of the prophet Isaiah God said lsquoLook I am sending my messenger beshyfore you and he will prepare you wayrsquordquo Footnote reads ldquo12 Mal 31rdquo

(Is this footnote implying that Malachi said this about Isaiah Malachi lived 200 years later)

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

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

This prophecy appears in Malashychi 31 as acknowledged in the NLT footnote However in the modern critical edition and the minority manuscripts on which it is based the reading is ldquothe prophet Isaiahrdquo This difference is accounted for by scribal error or modern uncertainty The Mashyjority is joined by 17 significant Greek uncials Family 13 the Harclean and others The critshyical 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

NLT ldquoLater on after John was arrested by Herod Antipas Jesus went to Galilee to preach Godrsquos Good Newsrdquo

(Herod Antipas is mentioned neither in the Majority text nor the critical apparatus representing the older minority manuscript body)

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

(ldquo Taken into custodyrdquo is someshything of a stretch from the Greek paradothevai (para-doth-a-nahee) which means ldquoto commit to delivshyer up to put in prisonrdquo The transshylators have unnecessarily substishytuted some words for what evidshyently in their opinion are required for clarity)

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

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 Latshyin (50-55 existing total) the Vulgate the Syriac Peshitta (2nd

Cent) the Gothic (4th) the Ethiopic (4th or 6th) and others Opposing are Sinaiticus (Aleph) and D among the unshycials L and Theta plus Familshyies 1 amp 13 the Harclean the Armenian the Sahidic the Sinaitic (4th) and some others

KJV NLT 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)

NLT reads ldquo And he gave them authority to cast out demonsrdquo

NASB reads ldquo and to have authority to cast out demonsrdquo

NIV reads ldquo and to have aushythority to drive out demonsrdquo

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 percent of extant NT MSS But the Majority text includes ldquoto heal diseasesrdquo as do the overwhelming number of other manuscripts 21 sigshynificant uncials and five othshyers most Old Latin the Latin Vulgate (common) the Peshyshitta and Harclean the Gothshyic the Armenian and others

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

Reads ldquo but anyone who blasphemes against the Holy Spirit will never be forgiven he is guilty of an eternal sinrdquo

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

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

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

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

(Also see Matthew 1015)

NLT Verse 11b at left is omitshyted

NASB Verse 11b at left is omitted

NIV Verse 11b at left is omitshyted

Among extant Greek NT manushyscripts only eight significant uncials of the 5600-plus omit this portion plus several OL the Vulgate and Sahidic and more Again this omission reshyduces 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 NLT NASB NIV PROBLEMMark 929 mdash ldquoAnd he said unto them This kind can come forth by nothing but by prayer and fastingrdquo

(Also see Matthew 1721)

Omits ldquoand fastingrdquo and footshynote reads ldquoSome manuscripts add and fastingrdquo

Omits ldquoand fastingrdquo

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

Omits ldquoand fastingrdquo and footshynote reads ldquoSome manuscripts prayer and fastingrdquo

On the basis of only three existshying manuscripts ldquo and fastshyingrdquo is removed from this verse by nearly every modern ldquoBiblerdquo version Is fasting now unfashshyionable 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 Sashyvior)

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

(Also see Matthew 186 and Luke 172)

Reads ldquoBut if anyone causes one of these little ones who trusts in me to lose faith it would be betshyter for that person to be thrown into the sea with a large millshystone tied around the neckrdquo

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 The NLTrsquos ldquo to lose faithrdquo also is incorrect Once more the translators have defied their own Greek source text which includes ldquothe ones who believe in me rdquo A reshycent interlinear by Zondervan inserts the words ldquoto sinrdquo unshyderneath the NA Greek that exshycludes 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)

NLT omits the verse then adds the footnote ldquoSome manuscripts add verse 44 (which is identical to 948)rdquo

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

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

KJV NLT 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

(Also see Matthew 1624 and Luke 923)

The independent clause ldquotake up thy cross rdquo is omitted

The independent clause ldquotake up thy cross rdquo is omitted

The independent clause ldquotake up thy cross rdquo is omitted

Despite the vast majority of manuscripts (90-95 percent) supporting the inclusion of ldquotaking up thy crossrdquo after ldquoand follow merdquo modern versions have omitted the former Omission reduces the burden of discipleship How convenient for the modernistic critical translators and their readers 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)

Reads ldquo Dear children it is very hard to get into the kingdom of Godrdquo Footnote reads ldquoSome manuscripts add for those who trust in richesrdquo

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

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 eshytant MSS include ldquofor them who trust in richesrdquo as well as 21 significant uncials the Peshyshitta and Harclean and much of the Old Latin (2nd) plus more Including the omitted portion would indeed offend todayrsquos wealthy The true readshying wouldnrsquot sell

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

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

This verse is omitted by the NLT The footnote reads ldquoSome mashynuscripts add verse 26 But if you do not forgive neither will your father who is in heaven forgive your sinsrdquo

(The NA-UBS exclude this verse despite its critical doctrine 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

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

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

KJV NLT 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)

NLT reads ldquoAnd since you donrsquot know when they will happen stay alert and keep watchrdquo Footshynote reads ldquoSome manuscripts add and prayrdquo

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 outshyright deception ldquoMostrdquo would be correct The sordid NU (NAUBS) critical apparatus sides with the modern translatshyors Do these committees and their corporate owners not want people to pray (Minority deshyfense 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

NLT omits the verse then folshylows with the footnote ldquoSome manuscripts add verse 28 And the Scripture was fulfilled that said ldquoHe was counted among those who were rebelsrdquo

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)

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

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

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

The NLT omits the entire passhysage then adds this footnote ldquoThe most reliable early manushyscripts conclude the Gospel of Mark at verse 8 Other manushyscripts include various endings to the Gospel Two of the more noteworthy endings are printed hererdquo (Note What other ldquoless noteshyworthyrdquo readings are extant In which manuscripts In which ldquoBiblerdquo version[s] if any Again the reader evidently simply is supshyposed to ldquotake the lsquoscholarsrsquo word for itrdquo without any specific inshyformation being cited)

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 mashynuscripts and some other ancient 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 witshynesses only Aleph and B one cursive the Sinaitic and severshyal other MSS do not have this passage What is more three of the earliest five manuscripts do include the passage ldquoEarliest manuscriptsrdquo refers to what conservative 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 NLT 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

Reads ldquo Greetings you who are highly favored The Lord is with yourdquo Footnote reads ldquoSome manuscripts add Blessed are you among womenrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo But it is obvious that within this context ldquohailrdquo or ldquorejoicerdquo clearly are more appropriate ldquoGreetingsrdquo to the woman God choose to bear His son hardly is worthy)

Reads ldquo Greetings favored one The Lord is with yourdquo

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

The Majority text reads ldquo Rejoice favored woman the Lord is with you blessed are you among womenrdquo Three of the earliest MSS (codices A C D) plus 17 other significshyant uncials the Peshitta 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 deshyfying (rightfully) historical veneration of Mary and ldquoholy relicsrdquo by Catholics hence osshytensibly reasoning for omisshysionmdasha compromise

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

Reads ldquoGlory to God in the highest heaven and peace on earth to all whom God favorsrdquo Footnote reads ldquoOr and peace on earth for all those pleasing God Some manuscripts read and peace on earth goodwill among peoplerdquo

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

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

Firstly the majority of MSS have Greek text closely matching 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)

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)

The NLT sorely departs from even its own corrupted source texts (codices Aleph and B) reading ldquoHis parents didnrsquot miss him at first rdquo

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

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

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

KJV NLT 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)

NLT reads ldquoBut Jesus told him lsquoNo The Scriptures say ldquoPeople need more than bread for their liferdquorsquordquo The footnote only asshycribes the statement to its Old Testament origin in Deuteroshynomy 83

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

NIV reads ldquoJesus answered lsquoIt is written ldquoMan does not live on bread alonerdquorsquordquo Again the footshynote only attributes 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 Majorshyity text includes the phrase Without these words the meanshying is incomplete What else does he live by Man certainly must live by the Word of God lest he be hopelessly lost Also supporting the Majority are 17 other significant uncials plus the Peshitta and Harclean the Gothic and Armenian and some OL

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

(Also see Matthew 317)

Reads ldquo This is my Son my Chosen One Listen to himrdquo Footnote says ldquoSome manushyscripts read This is my beloved Sonrdquo

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

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

Only five significant Greek unshycials P45 and P47 plus Family 1 (Grfive MSS) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobeshylovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant unshycials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobeshylovedrdquo Two of the oldest extant manuscripts codices A and C much more reliable than modshyern 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)

NLT ldquoAnd they went on to anshyother villagerdquo Verse 56 is omitshyted in its entirety and the followshying footnote is added ldquo955 Some manuscripts add And he said ldquoYou donrsquot realize what your hearts are like 56For the Son of Man has not come to desshytroy menrsquos lives but to save themrsquordquo

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

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

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

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

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

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

(Also see Matthew 69)

Reads ldquoHe said lsquoThis is how you should pray ldquoFather may your name be honored May your Kingdom come soon rdquorsquordquo

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

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

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

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

NTL ldquoMay your kingdom come soonrdquo

(No footnote accompanies the abshysence of the remainder of this verse portion)

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 modshyern biblical scholars)

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 marshygin of 802 to 198

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

(Also see Matthew 1927)

NLT reads ldquoPeter said lsquoWe have left our homes and followed yoursquordquo

(This translation committeersquos Greek source text reads ldquoLook we have left what was ours and followed yourdquo ldquoHomesrdquo obvishyously is a severe compromise to lessen the degree of personal sacrishyficemdasha concession to a wanton worldly readership)

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

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

The NLT does not follow its own Greek source text ldquowhat was ours rdquo The NASB and NIV though close to their underlying Greek sources still are not entirely 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 NLT NASB NIV PROBLEMLuke 2136 mdash ldquoWatch ye thereshyfore and pray always that ye may be accounted worthy to esshycape all these things that shall come to pass and to stand before the Son of manrdquo

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

Reads ldquoKeep a constant watch And pray that if possible you may escape these horrors and 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 NLT that those saved before the Great Tribulation begins still must endure it Alternshyatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos abominable attacks)

Reads ldquoBut keep on the alert at all times praying that you may have strength to escape all these things that are about to take place and to stand before the Son of Manrdquo

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

Reads ldquoBe always on the watch and pray that you may be able to escape all that is about to hapshypen and that you may be able to stand before the Son of Manrdquo

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

The minority Greek sources for the modern versions support their readings but are incorrect The Majority text reads ldquoWatch therefore in every time praying that you may be ac shy counted worthy to escape all the things being about to hapshypen and to stand before the Son of Manrdquo The NLT NASB and NIV nullify the pre-tribulashytional rapture seeming to indicshyate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver believers 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 signifies that the intensity of Christrsquos angst compares his sweat drops to blood as a similie His sweat was not literally blood This is proven by the fact that the Greek osei means ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquomdashcertainly metaphorical)

The verses are included but the footnote reads ldquoThese verses are not included in many ancient mashynuscriptsrdquo

Verses are included without note Verses are included and the footshynote reads ldquoSome early manushyscripts do not have verses 43 and 44rdquo

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

(Also see Matthew 2668 and Mark 1465)

Reads ldquoThey blindfolded him then they hit him and asked lsquoWho hit you that time you prophetrsquordquo

Reads ldquo And they blindfolded Him and were asking Him sayshying lsquoProphesy who is the one who hit Yoursquordquo

Reads ldquoThey blindfolded him and demanded lsquoProphesy Who hit yoursquordquo

The NLT NASB and NIV omit any reference to the actual conshytact point [the face] of the beatshying The Majority text reads ldquoAnd covering him they were striking His face and were askshying Him saying rdquo Only eight specified Greek MSS of the 5600-plus extant support the modern reading plus many Greek cursives and the Bohairshyic Seventeen significant unshycials the Peshitta and Harclean plus the Ferrar group 13 (Caesarean) the Armenian and Ethiopic and the Vulgate supshyport 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)

NLT ldquoJesus said lsquoFather forshygive these people because they donrsquot know what they are doingrsquordquo Footnote reads ldquoThis sentence is not included in many ancient manuscriptsrdquo

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

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

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

The 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 compliance from modern liberals The overwhelming lot of the Majorshyity text here is supported by 24 significant uncials and five othshyer Greek the Vulgate the Peshyshitta and Harclean Families 1 amp 13 the Armenian and Ethiopic and more

KJV NLT 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 inconsequential to the meaning)

NTL reads ldquoHowever Peter ran to the tomb to look Stooping he peered in and saw the empty linshyen wrappings then he went home again wondering what had happenedrdquo

NASB reads ldquoBut Peter got up and ran to the tomb stooping and looking in he saw the linen wrappings only and he went away to his home marveling at what had happenedrdquo

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

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

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

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 pashypyrus 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 Majorshyity reading as well as nine othshyer specified Greek MSS plus the Peshitta and Harclean Famshyilies 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzshyantine reading Moderns have abandoned their revered ldquoearlishyest manuscriptsrdquo Whymdashexshyternal pressure perhaps 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 ldquoAs he spoke he held out his hands for them to see and he showed them his feetrdquo Footnote reads ldquoSome manuscripts do not include this verserdquo

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

(The NASB translatorsrsquo source text the NU [NA27 and UBS4] does not include verse 40 as indicshyated in the Zondervan Greek and English Interlinear New Testament [NASBNIV] But from the same Greek edition the NRSV interlinshyear editor P McReynolds does inshyclude verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their greatest signposts)

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

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

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

NLT ldquoWith my authority take this message of repentance to all the nations beginning in Jerusshyalem lsquoThere is forgiveness of sins for all who turn to mersquordquo

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

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 versions is the same notice how the NLT and NASB devishyate Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separate The Majority 22 significant unshycials and five other specified Greek Families 113 several OL 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)

NLT reads ldquoNo one has ever seen God But his only Son who is himself God is near to the Fashytherrsquos heart he has told us about himrdquo Footnote reads ldquoSome manuscripts read his one and only Sonrdquo

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo(The modern versions miss three vital points in this verse 1) Jesus was ldquobegottenrdquo 2) Jesus is not a begotten ldquoGodrdquomdashGod the Father not having ldquocreatedrdquo Him 3) ldquoGod the one and Onlyrdquo does not acshyknowledge Jesusrsquo specific divine sonshipmdashldquomonogenesrdquo)

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

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

Reads ldquoFor only I the Son of Man have come to earth and will return to heaven againrdquo Footnote reads ldquo313 Some mashynuscripts add who is in heavenrdquo

(Obviously this is a paraphrase and it omits that only Jesus has come down to earth from heaven)

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

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the 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 reference to the fact that since His ascension Jesus has been and will remain in heaven forevermore Support for the KJV majority of Greek 18 sigshynificant uncials the Vulgate Families 113 (Caesareanmdashhyshybrid) the Syriac Peshitta and Harclean the Armenian and several OL

KJV NLT 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])

Reads ldquoSo that everyone who believes in me will have eternal liferdquo

Reads ldquoSo that whoever beshylieves will in Him have eternal liferdquo

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 everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5600-plus Greek MSS support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor an angel went down at a certain season into the pool and troubled the water whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he hadrdquo

This verse omitted Footnote reads ldquo53 Some manuscripts add waiting for a certain moveshyment of the water 4for an angel of the Lord came from time to time and stirred up the water And the first person to step down into it afterward was healedrdquo

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

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible)

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

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

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

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

Reads ldquoI assure you anyone who believes in me already has eternal liferdquo

(ldquoAlready hasrdquo either is a Greek minority variant readingmdashfrom a relatively rarely availed manushyscript or such familymdashor is a modshyernistic alteration to an old Greek manuscript which was made for contemporary usage)

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

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

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate 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 Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV NLT 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 in Luke 430)

Reads ldquoAt that point they picked up stones to kill him But Jesus hid himself from them and left the Templerdquo

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

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

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

(As with the NASB here no footnote is mentioned for any other reading)

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

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

NLT reads ldquoAnd God will bring me into my glory very soonrdquo Footnote reads ldquo1332 Some manuscripts read And if God is glorified in him [the Son of Man] God will bring rdquo

(Again this is an obvious parashyphrase here from a ldquoBiblerdquo whose translators refer to it as a ldquodynamic equivalencerdquo mdashldquothought-for-thoughtrdquomdashtrans-lation Furthermore note the the omission)

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 very close to the Majority text)

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

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

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and 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 uncials Family 13 the Peshitta Gothic Vulgate and others

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

(This verse is a reference to II Samuel 12 in which God tells David that the Messiah will emerge from his bloodline)

Reads ldquoBut he was a prophet and he knew God had promised with an oath that one of Davidrsquos own descendants would sit on Davidrsquos throne as the Messiahrdquo

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)

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 uncialsrdquo Other support includes some Byz three OL the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek MSS dominate against itmdash90 or more extant Greek plus others)

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

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

NLT Reads ldquoWhen we were utshyterly helpless Christ came at just the right time and died for us sinshynersrdquo

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

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

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

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

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

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

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

Reads ldquoSo now there is no conshydemnation for those who belong to Christ Jesusrdquo

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 NA27 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 footshynote referring to ldquosome later manuscripts rdquo Most of the MSS incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

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

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo So the final independent clause is not repetitious with ldquogood thingsrdquo being differentiated from ldquogospel of peacerdquo)

Reads ldquo That is what the Scriptures mean when they say ldquoHow beautiful are the feet of those who bring good newsrdquo Footnote simply cites the source of the verse Isaiah 527

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 proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV NLT 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

NLT reads ldquoSomeone came to Jesus with this question lsquoTeachshyer what good things must I do to have eternal lifersquordquo

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

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

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 through sanctificationmdashJamieson-Fausset-Brown Bible Commentary Vol 3 p 100)

Reads ldquoAnd so it is that many who are first now will be last then and those who are last now will be first thenrdquo

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 ldquoAnyone who stumbles over that stone will be broken to pieces and it will crush anyone on whom it fallsrdquo Footnote reads ldquoThis verse is omitted in some early manuscriptsrdquo

Reads ldquoAnd he who falls on this stone will be broken to pieces but on whomever it falls it will scatter him like dustrdquo

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

The Majority text includes the verse (90-95 of extant Greek) but more interestingly modern scholarsrsquo two favorite MSS uncials Aleph and B also inshyclude the verse The only anshycient uncial that does not inshyclude this verse is the notorishyously corrupt Codex D (Bezae) Thatrsquos right the academics have defied Aleph and B Why (The verse even has been reshymoved 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

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

NLT reads ldquoDonrsquot ever let anyshyone call you lsquoRabbirsquo for you have only one teacher and all of you are on the same level as brothers and sistersrdquo Footnote reads ldquo238 Greek brothersrdquo

(Adelphoi [brothers] here does refer in practice to men and woshymen But God choses specific words for reasons and who are we mere men to question His judgments)

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

The words ldquothe Christrdquo (o Christos) appear in the Majorshyity 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 Arshymenian)

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)

Reads This portion of the verse is omitted with the footnote ldquoSome manuscripts add verse 14rdquo

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

Omits verse 14 does not mark the footnote in the text and adds the verse below Scripture Insinuates 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 Famshyily 13 (Caesarean) the Syriac Peshitta (2nd) and Harclean (7th) the Ethiopic several Old Latin MSS and more The NU apshyparatus 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

NLT reads ldquoThe nations and kingdoms will proclaim ware against each other and there will be famines and earthquakes in many parts of the worldrdquo

NASB reads ldquoFor nation will rise against nation and kingdom 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 varishyous 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 NLT 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)

Adds ldquoor the Son himselfrdquo Footshynote reads ldquoSome manuscripts omit the phrase or the Son himshyselfrdquo

Adds ldquoor the Son himselfrdquo Adds ldquonor the Sonrdquo then adds the footnote ldquoSome manuscripts do not have nor the Sonrdquo

The vast majority of extant NT koine Greek manuscripts do not include ldquoor the Son himselfrdquo ldquonor the Sonrdquo nor any other variant Three of the oldest five existing manuscriptsmdashplus several Old Latin manushyscriptsmdashdo 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

NLT reads ldquoBut when the Son of Man comes in his glory and all the angels with him then he will sit upon his glorious thronerdquo

(The modern Greek apparatus repshyresenting the minority of earlier manuscripts reads thronou dozes (dodacutezace) ldquoglorious thronerdquo)

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

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

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

The Byzantine text reads agioi (holy) before ldquoangelsrdquo Eightshyeen significant uncials support the KJV reading plus the Peshyshitta (2nd) and Harclean (7th) Family 13 and others Opposshying are seven Greekmdashincluding Aleph B and Dmdashand most of the Old Latin plus the Vulgate and numerous others of the minority script body The Mashyjority text also reads ldquoglorious thronerdquo

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

(Also see Mark 1424)

Reads ldquo for this is my blood which seals the covenant rdquo Adds footnote ldquoSome manushyscripts read the new covenantrdquo

Omits ldquonewrdquo Omits ldquonewrdquo then adds footnote ldquoSome manuscripts the newrdquo

The Majority text (90+ of Greek) includes ldquonewrdquo Jesus is referring to the ldquonew covenantrdquo which as specificshyally 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 mashynuscriptsrdquo is wrong

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

NLT Reads ldquowinerdquo rather than ldquovinegarrdquo

(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 here sour wine vinegar)

NASB Reads ldquowinerdquo rather than ldquovinegarrdquo

See note at left

NIV Reads ldquowinerdquo rather than ldquovinegarrdquo

See note after NRSV reading at left

ldquoOinonrdquo fermented drink is incorrect 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 oxos is overwhelmshying vast majority of Greek 18 significant uncials the Peshitta and Harclean others Against are seven Greek some of Famshyilies 1 amp 13 a few of the Vulshygate others

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

Reads ldquoHere begins the Good News about Jesus the Messiah the Son of Godrdquo Footnote reads ldquoSome manuscripts do not inshyclude the Son of Godrdquo

(The footnote is true that ldquosomerdquo [paltry minority] do not include the phrase but the Greek source for the NLT NASB and NIV beshying the same includes ldquothe Son of Godrdquo The translators have defied their own Greek text)

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

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

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

NLT reads ldquoIn the book of the prophet Isaiah God said lsquoLook I am sending my messenger beshyfore you and he will prepare you wayrsquordquo Footnote reads ldquo12 Mal 31rdquo

(Is this footnote implying that Malachi said this about Isaiah Malachi lived 200 years later)

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

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

This prophecy appears in Malashychi 31 as acknowledged in the NLT footnote However in the modern critical edition and the minority manuscripts on which it is based the reading is ldquothe prophet Isaiahrdquo This difference is accounted for by scribal error or modern uncertainty The Mashyjority is joined by 17 significant Greek uncials Family 13 the Harclean and others The critshyical 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

NLT ldquoLater on after John was arrested by Herod Antipas Jesus went to Galilee to preach Godrsquos Good Newsrdquo

(Herod Antipas is mentioned neither in the Majority text nor the critical apparatus representing the older minority manuscript body)

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

(ldquo Taken into custodyrdquo is someshything of a stretch from the Greek paradothevai (para-doth-a-nahee) which means ldquoto commit to delivshyer up to put in prisonrdquo The transshylators have unnecessarily substishytuted some words for what evidshyently in their opinion are required for clarity)

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

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 Latshyin (50-55 existing total) the Vulgate the Syriac Peshitta (2nd

Cent) the Gothic (4th) the Ethiopic (4th or 6th) and others Opposing are Sinaiticus (Aleph) and D among the unshycials L and Theta plus Familshyies 1 amp 13 the Harclean the Armenian the Sahidic the Sinaitic (4th) and some others

KJV NLT 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)

NLT reads ldquo And he gave them authority to cast out demonsrdquo

NASB reads ldquo and to have authority to cast out demonsrdquo

NIV reads ldquo and to have aushythority to drive out demonsrdquo

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 percent of extant NT MSS But the Majority text includes ldquoto heal diseasesrdquo as do the overwhelming number of other manuscripts 21 sigshynificant uncials and five othshyers most Old Latin the Latin Vulgate (common) the Peshyshitta and Harclean the Gothshyic the Armenian and others

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

Reads ldquo but anyone who blasphemes against the Holy Spirit will never be forgiven he is guilty of an eternal sinrdquo

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

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

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

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

(Also see Matthew 1015)

NLT Verse 11b at left is omitshyted

NASB Verse 11b at left is omitted

NIV Verse 11b at left is omitshyted

Among extant Greek NT manushyscripts only eight significant uncials of the 5600-plus omit this portion plus several OL the Vulgate and Sahidic and more Again this omission reshyduces 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 NLT NASB NIV PROBLEMMark 929 mdash ldquoAnd he said unto them This kind can come forth by nothing but by prayer and fastingrdquo

(Also see Matthew 1721)

Omits ldquoand fastingrdquo and footshynote reads ldquoSome manuscripts add and fastingrdquo

Omits ldquoand fastingrdquo

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

Omits ldquoand fastingrdquo and footshynote reads ldquoSome manuscripts prayer and fastingrdquo

On the basis of only three existshying manuscripts ldquo and fastshyingrdquo is removed from this verse by nearly every modern ldquoBiblerdquo version Is fasting now unfashshyionable 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 Sashyvior)

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

(Also see Matthew 186 and Luke 172)

Reads ldquoBut if anyone causes one of these little ones who trusts in me to lose faith it would be betshyter for that person to be thrown into the sea with a large millshystone tied around the neckrdquo

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 The NLTrsquos ldquo to lose faithrdquo also is incorrect Once more the translators have defied their own Greek source text which includes ldquothe ones who believe in me rdquo A reshycent interlinear by Zondervan inserts the words ldquoto sinrdquo unshyderneath the NA Greek that exshycludes 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)

NLT omits the verse then adds the footnote ldquoSome manuscripts add verse 44 (which is identical to 948)rdquo

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

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

KJV NLT 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

(Also see Matthew 1624 and Luke 923)

The independent clause ldquotake up thy cross rdquo is omitted

The independent clause ldquotake up thy cross rdquo is omitted

The independent clause ldquotake up thy cross rdquo is omitted

Despite the vast majority of manuscripts (90-95 percent) supporting the inclusion of ldquotaking up thy crossrdquo after ldquoand follow merdquo modern versions have omitted the former Omission reduces the burden of discipleship How convenient for the modernistic critical translators and their readers 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)

Reads ldquo Dear children it is very hard to get into the kingdom of Godrdquo Footnote reads ldquoSome manuscripts add for those who trust in richesrdquo

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

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 eshytant MSS include ldquofor them who trust in richesrdquo as well as 21 significant uncials the Peshyshitta and Harclean and much of the Old Latin (2nd) plus more Including the omitted portion would indeed offend todayrsquos wealthy The true readshying wouldnrsquot sell

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

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

This verse is omitted by the NLT The footnote reads ldquoSome mashynuscripts add verse 26 But if you do not forgive neither will your father who is in heaven forgive your sinsrdquo

(The NA-UBS exclude this verse despite its critical doctrine 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

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

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

KJV NLT 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)

NLT reads ldquoAnd since you donrsquot know when they will happen stay alert and keep watchrdquo Footshynote reads ldquoSome manuscripts add and prayrdquo

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 outshyright deception ldquoMostrdquo would be correct The sordid NU (NAUBS) critical apparatus sides with the modern translatshyors Do these committees and their corporate owners not want people to pray (Minority deshyfense 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

NLT omits the verse then folshylows with the footnote ldquoSome manuscripts add verse 28 And the Scripture was fulfilled that said ldquoHe was counted among those who were rebelsrdquo

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)

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

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

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

The NLT omits the entire passhysage then adds this footnote ldquoThe most reliable early manushyscripts conclude the Gospel of Mark at verse 8 Other manushyscripts include various endings to the Gospel Two of the more noteworthy endings are printed hererdquo (Note What other ldquoless noteshyworthyrdquo readings are extant In which manuscripts In which ldquoBiblerdquo version[s] if any Again the reader evidently simply is supshyposed to ldquotake the lsquoscholarsrsquo word for itrdquo without any specific inshyformation being cited)

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 mashynuscripts and some other ancient 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 witshynesses only Aleph and B one cursive the Sinaitic and severshyal other MSS do not have this passage What is more three of the earliest five manuscripts do include the passage ldquoEarliest manuscriptsrdquo refers to what conservative 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 NLT 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

Reads ldquo Greetings you who are highly favored The Lord is with yourdquo Footnote reads ldquoSome manuscripts add Blessed are you among womenrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo But it is obvious that within this context ldquohailrdquo or ldquorejoicerdquo clearly are more appropriate ldquoGreetingsrdquo to the woman God choose to bear His son hardly is worthy)

Reads ldquo Greetings favored one The Lord is with yourdquo

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

The Majority text reads ldquo Rejoice favored woman the Lord is with you blessed are you among womenrdquo Three of the earliest MSS (codices A C D) plus 17 other significshyant uncials the Peshitta 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 deshyfying (rightfully) historical veneration of Mary and ldquoholy relicsrdquo by Catholics hence osshytensibly reasoning for omisshysionmdasha compromise

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

Reads ldquoGlory to God in the highest heaven and peace on earth to all whom God favorsrdquo Footnote reads ldquoOr and peace on earth for all those pleasing God Some manuscripts read and peace on earth goodwill among peoplerdquo

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

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

Firstly the majority of MSS have Greek text closely matching 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)

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)

The NLT sorely departs from even its own corrupted source texts (codices Aleph and B) reading ldquoHis parents didnrsquot miss him at first rdquo

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

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

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

KJV NLT 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)

NLT reads ldquoBut Jesus told him lsquoNo The Scriptures say ldquoPeople need more than bread for their liferdquorsquordquo The footnote only asshycribes the statement to its Old Testament origin in Deuteroshynomy 83

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

NIV reads ldquoJesus answered lsquoIt is written ldquoMan does not live on bread alonerdquorsquordquo Again the footshynote only attributes 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 Majorshyity text includes the phrase Without these words the meanshying is incomplete What else does he live by Man certainly must live by the Word of God lest he be hopelessly lost Also supporting the Majority are 17 other significant uncials plus the Peshitta and Harclean the Gothic and Armenian and some OL

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

(Also see Matthew 317)

Reads ldquo This is my Son my Chosen One Listen to himrdquo Footnote says ldquoSome manushyscripts read This is my beloved Sonrdquo

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

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

Only five significant Greek unshycials P45 and P47 plus Family 1 (Grfive MSS) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobeshylovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant unshycials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobeshylovedrdquo Two of the oldest extant manuscripts codices A and C much more reliable than modshyern 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)

NLT ldquoAnd they went on to anshyother villagerdquo Verse 56 is omitshyted in its entirety and the followshying footnote is added ldquo955 Some manuscripts add And he said ldquoYou donrsquot realize what your hearts are like 56For the Son of Man has not come to desshytroy menrsquos lives but to save themrsquordquo

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

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

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

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

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

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

(Also see Matthew 69)

Reads ldquoHe said lsquoThis is how you should pray ldquoFather may your name be honored May your Kingdom come soon rdquorsquordquo

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

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

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

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

NTL ldquoMay your kingdom come soonrdquo

(No footnote accompanies the abshysence of the remainder of this verse portion)

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 modshyern biblical scholars)

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 marshygin of 802 to 198

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

(Also see Matthew 1927)

NLT reads ldquoPeter said lsquoWe have left our homes and followed yoursquordquo

(This translation committeersquos Greek source text reads ldquoLook we have left what was ours and followed yourdquo ldquoHomesrdquo obvishyously is a severe compromise to lessen the degree of personal sacrishyficemdasha concession to a wanton worldly readership)

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

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

The NLT does not follow its own Greek source text ldquowhat was ours rdquo The NASB and NIV though close to their underlying Greek sources still are not entirely 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 NLT NASB NIV PROBLEMLuke 2136 mdash ldquoWatch ye thereshyfore and pray always that ye may be accounted worthy to esshycape all these things that shall come to pass and to stand before the Son of manrdquo

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

Reads ldquoKeep a constant watch And pray that if possible you may escape these horrors and 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 NLT that those saved before the Great Tribulation begins still must endure it Alternshyatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos abominable attacks)

Reads ldquoBut keep on the alert at all times praying that you may have strength to escape all these things that are about to take place and to stand before the Son of Manrdquo

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

Reads ldquoBe always on the watch and pray that you may be able to escape all that is about to hapshypen and that you may be able to stand before the Son of Manrdquo

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

The minority Greek sources for the modern versions support their readings but are incorrect The Majority text reads ldquoWatch therefore in every time praying that you may be ac shy counted worthy to escape all the things being about to hapshypen and to stand before the Son of Manrdquo The NLT NASB and NIV nullify the pre-tribulashytional rapture seeming to indicshyate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver believers 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 signifies that the intensity of Christrsquos angst compares his sweat drops to blood as a similie His sweat was not literally blood This is proven by the fact that the Greek osei means ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquomdashcertainly metaphorical)

The verses are included but the footnote reads ldquoThese verses are not included in many ancient mashynuscriptsrdquo

Verses are included without note Verses are included and the footshynote reads ldquoSome early manushyscripts do not have verses 43 and 44rdquo

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

(Also see Matthew 2668 and Mark 1465)

Reads ldquoThey blindfolded him then they hit him and asked lsquoWho hit you that time you prophetrsquordquo

Reads ldquo And they blindfolded Him and were asking Him sayshying lsquoProphesy who is the one who hit Yoursquordquo

Reads ldquoThey blindfolded him and demanded lsquoProphesy Who hit yoursquordquo

The NLT NASB and NIV omit any reference to the actual conshytact point [the face] of the beatshying The Majority text reads ldquoAnd covering him they were striking His face and were askshying Him saying rdquo Only eight specified Greek MSS of the 5600-plus extant support the modern reading plus many Greek cursives and the Bohairshyic Seventeen significant unshycials the Peshitta and Harclean plus the Ferrar group 13 (Caesarean) the Armenian and Ethiopic and the Vulgate supshyport 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)

NLT ldquoJesus said lsquoFather forshygive these people because they donrsquot know what they are doingrsquordquo Footnote reads ldquoThis sentence is not included in many ancient manuscriptsrdquo

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

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

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

The 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 compliance from modern liberals The overwhelming lot of the Majorshyity text here is supported by 24 significant uncials and five othshyer Greek the Vulgate the Peshyshitta and Harclean Families 1 amp 13 the Armenian and Ethiopic and more

KJV NLT 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 inconsequential to the meaning)

NTL reads ldquoHowever Peter ran to the tomb to look Stooping he peered in and saw the empty linshyen wrappings then he went home again wondering what had happenedrdquo

NASB reads ldquoBut Peter got up and ran to the tomb stooping and looking in he saw the linen wrappings only and he went away to his home marveling at what had happenedrdquo

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

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

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

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 pashypyrus 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 Majorshyity reading as well as nine othshyer specified Greek MSS plus the Peshitta and Harclean Famshyilies 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzshyantine reading Moderns have abandoned their revered ldquoearlishyest manuscriptsrdquo Whymdashexshyternal pressure perhaps 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 ldquoAs he spoke he held out his hands for them to see and he showed them his feetrdquo Footnote reads ldquoSome manuscripts do not include this verserdquo

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

(The NASB translatorsrsquo source text the NU [NA27 and UBS4] does not include verse 40 as indicshyated in the Zondervan Greek and English Interlinear New Testament [NASBNIV] But from the same Greek edition the NRSV interlinshyear editor P McReynolds does inshyclude verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their greatest signposts)

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

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

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

NLT ldquoWith my authority take this message of repentance to all the nations beginning in Jerusshyalem lsquoThere is forgiveness of sins for all who turn to mersquordquo

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

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 versions is the same notice how the NLT and NASB devishyate Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separate The Majority 22 significant unshycials and five other specified Greek Families 113 several OL 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)

NLT reads ldquoNo one has ever seen God But his only Son who is himself God is near to the Fashytherrsquos heart he has told us about himrdquo Footnote reads ldquoSome manuscripts read his one and only Sonrdquo

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo(The modern versions miss three vital points in this verse 1) Jesus was ldquobegottenrdquo 2) Jesus is not a begotten ldquoGodrdquomdashGod the Father not having ldquocreatedrdquo Him 3) ldquoGod the one and Onlyrdquo does not acshyknowledge Jesusrsquo specific divine sonshipmdashldquomonogenesrdquo)

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

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

Reads ldquoFor only I the Son of Man have come to earth and will return to heaven againrdquo Footnote reads ldquo313 Some mashynuscripts add who is in heavenrdquo

(Obviously this is a paraphrase and it omits that only Jesus has come down to earth from heaven)

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

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the 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 reference to the fact that since His ascension Jesus has been and will remain in heaven forevermore Support for the KJV majority of Greek 18 sigshynificant uncials the Vulgate Families 113 (Caesareanmdashhyshybrid) the Syriac Peshitta and Harclean the Armenian and several OL

KJV NLT 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])

Reads ldquoSo that everyone who believes in me will have eternal liferdquo

Reads ldquoSo that whoever beshylieves will in Him have eternal liferdquo

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 everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5600-plus Greek MSS support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor an angel went down at a certain season into the pool and troubled the water whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he hadrdquo

This verse omitted Footnote reads ldquo53 Some manuscripts add waiting for a certain moveshyment of the water 4for an angel of the Lord came from time to time and stirred up the water And the first person to step down into it afterward was healedrdquo

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

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible)

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

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

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

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

Reads ldquoI assure you anyone who believes in me already has eternal liferdquo

(ldquoAlready hasrdquo either is a Greek minority variant readingmdashfrom a relatively rarely availed manushyscript or such familymdashor is a modshyernistic alteration to an old Greek manuscript which was made for contemporary usage)

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

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

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate 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 Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV NLT 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 in Luke 430)

Reads ldquoAt that point they picked up stones to kill him But Jesus hid himself from them and left the Templerdquo

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

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

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

(As with the NASB here no footnote is mentioned for any other reading)

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

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

NLT reads ldquoAnd God will bring me into my glory very soonrdquo Footnote reads ldquo1332 Some manuscripts read And if God is glorified in him [the Son of Man] God will bring rdquo

(Again this is an obvious parashyphrase here from a ldquoBiblerdquo whose translators refer to it as a ldquodynamic equivalencerdquo mdashldquothought-for-thoughtrdquomdashtrans-lation Furthermore note the the omission)

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 very close to the Majority text)

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

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

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and 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 uncials Family 13 the Peshitta Gothic Vulgate and others

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

(This verse is a reference to II Samuel 12 in which God tells David that the Messiah will emerge from his bloodline)

Reads ldquoBut he was a prophet and he knew God had promised with an oath that one of Davidrsquos own descendants would sit on Davidrsquos throne as the Messiahrdquo

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)

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 uncialsrdquo Other support includes some Byz three OL the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek MSS dominate against itmdash90 or more extant Greek plus others)

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

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

NLT Reads ldquoWhen we were utshyterly helpless Christ came at just the right time and died for us sinshynersrdquo

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

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

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

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

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

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

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

Reads ldquoSo now there is no conshydemnation for those who belong to Christ Jesusrdquo

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 NA27 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 footshynote referring to ldquosome later manuscripts rdquo Most of the MSS incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

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

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo So the final independent clause is not repetitious with ldquogood thingsrdquo being differentiated from ldquogospel of peacerdquo)

Reads ldquo That is what the Scriptures mean when they say ldquoHow beautiful are the feet of those who bring good newsrdquo Footnote simply cites the source of the verse Isaiah 527

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 proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

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

NLT reads ldquoDonrsquot ever let anyshyone call you lsquoRabbirsquo for you have only one teacher and all of you are on the same level as brothers and sistersrdquo Footnote reads ldquo238 Greek brothersrdquo

(Adelphoi [brothers] here does refer in practice to men and woshymen But God choses specific words for reasons and who are we mere men to question His judgments)

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

The words ldquothe Christrdquo (o Christos) appear in the Majorshyity 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 Arshymenian)

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)

Reads This portion of the verse is omitted with the footnote ldquoSome manuscripts add verse 14rdquo

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

Omits verse 14 does not mark the footnote in the text and adds the verse below Scripture Insinuates 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 Famshyily 13 (Caesarean) the Syriac Peshitta (2nd) and Harclean (7th) the Ethiopic several Old Latin MSS and more The NU apshyparatus 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

NLT reads ldquoThe nations and kingdoms will proclaim ware against each other and there will be famines and earthquakes in many parts of the worldrdquo

NASB reads ldquoFor nation will rise against nation and kingdom 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 varishyous 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 NLT 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)

Adds ldquoor the Son himselfrdquo Footshynote reads ldquoSome manuscripts omit the phrase or the Son himshyselfrdquo

Adds ldquoor the Son himselfrdquo Adds ldquonor the Sonrdquo then adds the footnote ldquoSome manuscripts do not have nor the Sonrdquo

The vast majority of extant NT koine Greek manuscripts do not include ldquoor the Son himselfrdquo ldquonor the Sonrdquo nor any other variant Three of the oldest five existing manuscriptsmdashplus several Old Latin manushyscriptsmdashdo 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

NLT reads ldquoBut when the Son of Man comes in his glory and all the angels with him then he will sit upon his glorious thronerdquo

(The modern Greek apparatus repshyresenting the minority of earlier manuscripts reads thronou dozes (dodacutezace) ldquoglorious thronerdquo)

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

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

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

The Byzantine text reads agioi (holy) before ldquoangelsrdquo Eightshyeen significant uncials support the KJV reading plus the Peshyshitta (2nd) and Harclean (7th) Family 13 and others Opposshying are seven Greekmdashincluding Aleph B and Dmdashand most of the Old Latin plus the Vulgate and numerous others of the minority script body The Mashyjority text also reads ldquoglorious thronerdquo

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

(Also see Mark 1424)

Reads ldquo for this is my blood which seals the covenant rdquo Adds footnote ldquoSome manushyscripts read the new covenantrdquo

Omits ldquonewrdquo Omits ldquonewrdquo then adds footnote ldquoSome manuscripts the newrdquo

The Majority text (90+ of Greek) includes ldquonewrdquo Jesus is referring to the ldquonew covenantrdquo which as specificshyally 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 mashynuscriptsrdquo is wrong

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

NLT Reads ldquowinerdquo rather than ldquovinegarrdquo

(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 here sour wine vinegar)

NASB Reads ldquowinerdquo rather than ldquovinegarrdquo

See note at left

NIV Reads ldquowinerdquo rather than ldquovinegarrdquo

See note after NRSV reading at left

ldquoOinonrdquo fermented drink is incorrect 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 oxos is overwhelmshying vast majority of Greek 18 significant uncials the Peshitta and Harclean others Against are seven Greek some of Famshyilies 1 amp 13 a few of the Vulshygate others

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

Reads ldquoHere begins the Good News about Jesus the Messiah the Son of Godrdquo Footnote reads ldquoSome manuscripts do not inshyclude the Son of Godrdquo

(The footnote is true that ldquosomerdquo [paltry minority] do not include the phrase but the Greek source for the NLT NASB and NIV beshying the same includes ldquothe Son of Godrdquo The translators have defied their own Greek text)

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

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

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

NLT reads ldquoIn the book of the prophet Isaiah God said lsquoLook I am sending my messenger beshyfore you and he will prepare you wayrsquordquo Footnote reads ldquo12 Mal 31rdquo

(Is this footnote implying that Malachi said this about Isaiah Malachi lived 200 years later)

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

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

This prophecy appears in Malashychi 31 as acknowledged in the NLT footnote However in the modern critical edition and the minority manuscripts on which it is based the reading is ldquothe prophet Isaiahrdquo This difference is accounted for by scribal error or modern uncertainty The Mashyjority is joined by 17 significant Greek uncials Family 13 the Harclean and others The critshyical 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

NLT ldquoLater on after John was arrested by Herod Antipas Jesus went to Galilee to preach Godrsquos Good Newsrdquo

(Herod Antipas is mentioned neither in the Majority text nor the critical apparatus representing the older minority manuscript body)

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

(ldquo Taken into custodyrdquo is someshything of a stretch from the Greek paradothevai (para-doth-a-nahee) which means ldquoto commit to delivshyer up to put in prisonrdquo The transshylators have unnecessarily substishytuted some words for what evidshyently in their opinion are required for clarity)

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

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 Latshyin (50-55 existing total) the Vulgate the Syriac Peshitta (2nd

Cent) the Gothic (4th) the Ethiopic (4th or 6th) and others Opposing are Sinaiticus (Aleph) and D among the unshycials L and Theta plus Familshyies 1 amp 13 the Harclean the Armenian the Sahidic the Sinaitic (4th) and some others

KJV NLT 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)

NLT reads ldquo And he gave them authority to cast out demonsrdquo

NASB reads ldquo and to have authority to cast out demonsrdquo

NIV reads ldquo and to have aushythority to drive out demonsrdquo

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 percent of extant NT MSS But the Majority text includes ldquoto heal diseasesrdquo as do the overwhelming number of other manuscripts 21 sigshynificant uncials and five othshyers most Old Latin the Latin Vulgate (common) the Peshyshitta and Harclean the Gothshyic the Armenian and others

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

Reads ldquo but anyone who blasphemes against the Holy Spirit will never be forgiven he is guilty of an eternal sinrdquo

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

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

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

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

(Also see Matthew 1015)

NLT Verse 11b at left is omitshyted

NASB Verse 11b at left is omitted

NIV Verse 11b at left is omitshyted

Among extant Greek NT manushyscripts only eight significant uncials of the 5600-plus omit this portion plus several OL the Vulgate and Sahidic and more Again this omission reshyduces 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 NLT NASB NIV PROBLEMMark 929 mdash ldquoAnd he said unto them This kind can come forth by nothing but by prayer and fastingrdquo

(Also see Matthew 1721)

Omits ldquoand fastingrdquo and footshynote reads ldquoSome manuscripts add and fastingrdquo

Omits ldquoand fastingrdquo

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

Omits ldquoand fastingrdquo and footshynote reads ldquoSome manuscripts prayer and fastingrdquo

On the basis of only three existshying manuscripts ldquo and fastshyingrdquo is removed from this verse by nearly every modern ldquoBiblerdquo version Is fasting now unfashshyionable 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 Sashyvior)

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

(Also see Matthew 186 and Luke 172)

Reads ldquoBut if anyone causes one of these little ones who trusts in me to lose faith it would be betshyter for that person to be thrown into the sea with a large millshystone tied around the neckrdquo

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 The NLTrsquos ldquo to lose faithrdquo also is incorrect Once more the translators have defied their own Greek source text which includes ldquothe ones who believe in me rdquo A reshycent interlinear by Zondervan inserts the words ldquoto sinrdquo unshyderneath the NA Greek that exshycludes 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)

NLT omits the verse then adds the footnote ldquoSome manuscripts add verse 44 (which is identical to 948)rdquo

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

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

KJV NLT 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

(Also see Matthew 1624 and Luke 923)

The independent clause ldquotake up thy cross rdquo is omitted

The independent clause ldquotake up thy cross rdquo is omitted

The independent clause ldquotake up thy cross rdquo is omitted

Despite the vast majority of manuscripts (90-95 percent) supporting the inclusion of ldquotaking up thy crossrdquo after ldquoand follow merdquo modern versions have omitted the former Omission reduces the burden of discipleship How convenient for the modernistic critical translators and their readers 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)

Reads ldquo Dear children it is very hard to get into the kingdom of Godrdquo Footnote reads ldquoSome manuscripts add for those who trust in richesrdquo

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

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 eshytant MSS include ldquofor them who trust in richesrdquo as well as 21 significant uncials the Peshyshitta and Harclean and much of the Old Latin (2nd) plus more Including the omitted portion would indeed offend todayrsquos wealthy The true readshying wouldnrsquot sell

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

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

This verse is omitted by the NLT The footnote reads ldquoSome mashynuscripts add verse 26 But if you do not forgive neither will your father who is in heaven forgive your sinsrdquo

(The NA-UBS exclude this verse despite its critical doctrine 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

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

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

KJV NLT 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)

NLT reads ldquoAnd since you donrsquot know when they will happen stay alert and keep watchrdquo Footshynote reads ldquoSome manuscripts add and prayrdquo

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 outshyright deception ldquoMostrdquo would be correct The sordid NU (NAUBS) critical apparatus sides with the modern translatshyors Do these committees and their corporate owners not want people to pray (Minority deshyfense 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

NLT omits the verse then folshylows with the footnote ldquoSome manuscripts add verse 28 And the Scripture was fulfilled that said ldquoHe was counted among those who were rebelsrdquo

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)

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

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

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

The NLT omits the entire passhysage then adds this footnote ldquoThe most reliable early manushyscripts conclude the Gospel of Mark at verse 8 Other manushyscripts include various endings to the Gospel Two of the more noteworthy endings are printed hererdquo (Note What other ldquoless noteshyworthyrdquo readings are extant In which manuscripts In which ldquoBiblerdquo version[s] if any Again the reader evidently simply is supshyposed to ldquotake the lsquoscholarsrsquo word for itrdquo without any specific inshyformation being cited)

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 mashynuscripts and some other ancient 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 witshynesses only Aleph and B one cursive the Sinaitic and severshyal other MSS do not have this passage What is more three of the earliest five manuscripts do include the passage ldquoEarliest manuscriptsrdquo refers to what conservative 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 NLT 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

Reads ldquo Greetings you who are highly favored The Lord is with yourdquo Footnote reads ldquoSome manuscripts add Blessed are you among womenrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo But it is obvious that within this context ldquohailrdquo or ldquorejoicerdquo clearly are more appropriate ldquoGreetingsrdquo to the woman God choose to bear His son hardly is worthy)

Reads ldquo Greetings favored one The Lord is with yourdquo

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

The Majority text reads ldquo Rejoice favored woman the Lord is with you blessed are you among womenrdquo Three of the earliest MSS (codices A C D) plus 17 other significshyant uncials the Peshitta 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 deshyfying (rightfully) historical veneration of Mary and ldquoholy relicsrdquo by Catholics hence osshytensibly reasoning for omisshysionmdasha compromise

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

Reads ldquoGlory to God in the highest heaven and peace on earth to all whom God favorsrdquo Footnote reads ldquoOr and peace on earth for all those pleasing God Some manuscripts read and peace on earth goodwill among peoplerdquo

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

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

Firstly the majority of MSS have Greek text closely matching 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)

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)

The NLT sorely departs from even its own corrupted source texts (codices Aleph and B) reading ldquoHis parents didnrsquot miss him at first rdquo

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

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

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

KJV NLT 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)

NLT reads ldquoBut Jesus told him lsquoNo The Scriptures say ldquoPeople need more than bread for their liferdquorsquordquo The footnote only asshycribes the statement to its Old Testament origin in Deuteroshynomy 83

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

NIV reads ldquoJesus answered lsquoIt is written ldquoMan does not live on bread alonerdquorsquordquo Again the footshynote only attributes 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 Majorshyity text includes the phrase Without these words the meanshying is incomplete What else does he live by Man certainly must live by the Word of God lest he be hopelessly lost Also supporting the Majority are 17 other significant uncials plus the Peshitta and Harclean the Gothic and Armenian and some OL

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

(Also see Matthew 317)

Reads ldquo This is my Son my Chosen One Listen to himrdquo Footnote says ldquoSome manushyscripts read This is my beloved Sonrdquo

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

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

Only five significant Greek unshycials P45 and P47 plus Family 1 (Grfive MSS) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobeshylovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant unshycials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobeshylovedrdquo Two of the oldest extant manuscripts codices A and C much more reliable than modshyern 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)

NLT ldquoAnd they went on to anshyother villagerdquo Verse 56 is omitshyted in its entirety and the followshying footnote is added ldquo955 Some manuscripts add And he said ldquoYou donrsquot realize what your hearts are like 56For the Son of Man has not come to desshytroy menrsquos lives but to save themrsquordquo

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

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

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

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

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

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

(Also see Matthew 69)

Reads ldquoHe said lsquoThis is how you should pray ldquoFather may your name be honored May your Kingdom come soon rdquorsquordquo

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

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

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

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

NTL ldquoMay your kingdom come soonrdquo

(No footnote accompanies the abshysence of the remainder of this verse portion)

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 modshyern biblical scholars)

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 marshygin of 802 to 198

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

(Also see Matthew 1927)

NLT reads ldquoPeter said lsquoWe have left our homes and followed yoursquordquo

(This translation committeersquos Greek source text reads ldquoLook we have left what was ours and followed yourdquo ldquoHomesrdquo obvishyously is a severe compromise to lessen the degree of personal sacrishyficemdasha concession to a wanton worldly readership)

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

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

The NLT does not follow its own Greek source text ldquowhat was ours rdquo The NASB and NIV though close to their underlying Greek sources still are not entirely 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 NLT NASB NIV PROBLEMLuke 2136 mdash ldquoWatch ye thereshyfore and pray always that ye may be accounted worthy to esshycape all these things that shall come to pass and to stand before the Son of manrdquo

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

Reads ldquoKeep a constant watch And pray that if possible you may escape these horrors and 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 NLT that those saved before the Great Tribulation begins still must endure it Alternshyatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos abominable attacks)

Reads ldquoBut keep on the alert at all times praying that you may have strength to escape all these things that are about to take place and to stand before the Son of Manrdquo

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

Reads ldquoBe always on the watch and pray that you may be able to escape all that is about to hapshypen and that you may be able to stand before the Son of Manrdquo

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

The minority Greek sources for the modern versions support their readings but are incorrect The Majority text reads ldquoWatch therefore in every time praying that you may be ac shy counted worthy to escape all the things being about to hapshypen and to stand before the Son of Manrdquo The NLT NASB and NIV nullify the pre-tribulashytional rapture seeming to indicshyate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver believers 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 signifies that the intensity of Christrsquos angst compares his sweat drops to blood as a similie His sweat was not literally blood This is proven by the fact that the Greek osei means ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquomdashcertainly metaphorical)

The verses are included but the footnote reads ldquoThese verses are not included in many ancient mashynuscriptsrdquo

Verses are included without note Verses are included and the footshynote reads ldquoSome early manushyscripts do not have verses 43 and 44rdquo

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

(Also see Matthew 2668 and Mark 1465)

Reads ldquoThey blindfolded him then they hit him and asked lsquoWho hit you that time you prophetrsquordquo

Reads ldquo And they blindfolded Him and were asking Him sayshying lsquoProphesy who is the one who hit Yoursquordquo

Reads ldquoThey blindfolded him and demanded lsquoProphesy Who hit yoursquordquo

The NLT NASB and NIV omit any reference to the actual conshytact point [the face] of the beatshying The Majority text reads ldquoAnd covering him they were striking His face and were askshying Him saying rdquo Only eight specified Greek MSS of the 5600-plus extant support the modern reading plus many Greek cursives and the Bohairshyic Seventeen significant unshycials the Peshitta and Harclean plus the Ferrar group 13 (Caesarean) the Armenian and Ethiopic and the Vulgate supshyport 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)

NLT ldquoJesus said lsquoFather forshygive these people because they donrsquot know what they are doingrsquordquo Footnote reads ldquoThis sentence is not included in many ancient manuscriptsrdquo

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

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

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

The 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 compliance from modern liberals The overwhelming lot of the Majorshyity text here is supported by 24 significant uncials and five othshyer Greek the Vulgate the Peshyshitta and Harclean Families 1 amp 13 the Armenian and Ethiopic and more

KJV NLT 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 inconsequential to the meaning)

NTL reads ldquoHowever Peter ran to the tomb to look Stooping he peered in and saw the empty linshyen wrappings then he went home again wondering what had happenedrdquo

NASB reads ldquoBut Peter got up and ran to the tomb stooping and looking in he saw the linen wrappings only and he went away to his home marveling at what had happenedrdquo

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

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

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

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 pashypyrus 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 Majorshyity reading as well as nine othshyer specified Greek MSS plus the Peshitta and Harclean Famshyilies 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzshyantine reading Moderns have abandoned their revered ldquoearlishyest manuscriptsrdquo Whymdashexshyternal pressure perhaps 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 ldquoAs he spoke he held out his hands for them to see and he showed them his feetrdquo Footnote reads ldquoSome manuscripts do not include this verserdquo

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

(The NASB translatorsrsquo source text the NU [NA27 and UBS4] does not include verse 40 as indicshyated in the Zondervan Greek and English Interlinear New Testament [NASBNIV] But from the same Greek edition the NRSV interlinshyear editor P McReynolds does inshyclude verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their greatest signposts)

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

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

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

NLT ldquoWith my authority take this message of repentance to all the nations beginning in Jerusshyalem lsquoThere is forgiveness of sins for all who turn to mersquordquo

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

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 versions is the same notice how the NLT and NASB devishyate Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separate The Majority 22 significant unshycials and five other specified Greek Families 113 several OL 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)

NLT reads ldquoNo one has ever seen God But his only Son who is himself God is near to the Fashytherrsquos heart he has told us about himrdquo Footnote reads ldquoSome manuscripts read his one and only Sonrdquo

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo(The modern versions miss three vital points in this verse 1) Jesus was ldquobegottenrdquo 2) Jesus is not a begotten ldquoGodrdquomdashGod the Father not having ldquocreatedrdquo Him 3) ldquoGod the one and Onlyrdquo does not acshyknowledge Jesusrsquo specific divine sonshipmdashldquomonogenesrdquo)

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

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

Reads ldquoFor only I the Son of Man have come to earth and will return to heaven againrdquo Footnote reads ldquo313 Some mashynuscripts add who is in heavenrdquo

(Obviously this is a paraphrase and it omits that only Jesus has come down to earth from heaven)

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

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the 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 reference to the fact that since His ascension Jesus has been and will remain in heaven forevermore Support for the KJV majority of Greek 18 sigshynificant uncials the Vulgate Families 113 (Caesareanmdashhyshybrid) the Syriac Peshitta and Harclean the Armenian and several OL

KJV NLT 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])

Reads ldquoSo that everyone who believes in me will have eternal liferdquo

Reads ldquoSo that whoever beshylieves will in Him have eternal liferdquo

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 everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5600-plus Greek MSS support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor an angel went down at a certain season into the pool and troubled the water whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he hadrdquo

This verse omitted Footnote reads ldquo53 Some manuscripts add waiting for a certain moveshyment of the water 4for an angel of the Lord came from time to time and stirred up the water And the first person to step down into it afterward was healedrdquo

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

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible)

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

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

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

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

Reads ldquoI assure you anyone who believes in me already has eternal liferdquo

(ldquoAlready hasrdquo either is a Greek minority variant readingmdashfrom a relatively rarely availed manushyscript or such familymdashor is a modshyernistic alteration to an old Greek manuscript which was made for contemporary usage)

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

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

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate 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 Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV NLT 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 in Luke 430)

Reads ldquoAt that point they picked up stones to kill him But Jesus hid himself from them and left the Templerdquo

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

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

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

(As with the NASB here no footnote is mentioned for any other reading)

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

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

NLT reads ldquoAnd God will bring me into my glory very soonrdquo Footnote reads ldquo1332 Some manuscripts read And if God is glorified in him [the Son of Man] God will bring rdquo

(Again this is an obvious parashyphrase here from a ldquoBiblerdquo whose translators refer to it as a ldquodynamic equivalencerdquo mdashldquothought-for-thoughtrdquomdashtrans-lation Furthermore note the the omission)

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 very close to the Majority text)

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

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

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and 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 uncials Family 13 the Peshitta Gothic Vulgate and others

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

(This verse is a reference to II Samuel 12 in which God tells David that the Messiah will emerge from his bloodline)

Reads ldquoBut he was a prophet and he knew God had promised with an oath that one of Davidrsquos own descendants would sit on Davidrsquos throne as the Messiahrdquo

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)

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 uncialsrdquo Other support includes some Byz three OL the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek MSS dominate against itmdash90 or more extant Greek plus others)

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

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

NLT Reads ldquoWhen we were utshyterly helpless Christ came at just the right time and died for us sinshynersrdquo

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

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

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

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

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

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

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

Reads ldquoSo now there is no conshydemnation for those who belong to Christ Jesusrdquo

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 NA27 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 footshynote referring to ldquosome later manuscripts rdquo Most of the MSS incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

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

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo So the final independent clause is not repetitious with ldquogood thingsrdquo being differentiated from ldquogospel of peacerdquo)

Reads ldquo That is what the Scriptures mean when they say ldquoHow beautiful are the feet of those who bring good newsrdquo Footnote simply cites the source of the verse Isaiah 527

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 proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV NLT 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)

Adds ldquoor the Son himselfrdquo Footshynote reads ldquoSome manuscripts omit the phrase or the Son himshyselfrdquo

Adds ldquoor the Son himselfrdquo Adds ldquonor the Sonrdquo then adds the footnote ldquoSome manuscripts do not have nor the Sonrdquo

The vast majority of extant NT koine Greek manuscripts do not include ldquoor the Son himselfrdquo ldquonor the Sonrdquo nor any other variant Three of the oldest five existing manuscriptsmdashplus several Old Latin manushyscriptsmdashdo 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

NLT reads ldquoBut when the Son of Man comes in his glory and all the angels with him then he will sit upon his glorious thronerdquo

(The modern Greek apparatus repshyresenting the minority of earlier manuscripts reads thronou dozes (dodacutezace) ldquoglorious thronerdquo)

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

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

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

The Byzantine text reads agioi (holy) before ldquoangelsrdquo Eightshyeen significant uncials support the KJV reading plus the Peshyshitta (2nd) and Harclean (7th) Family 13 and others Opposshying are seven Greekmdashincluding Aleph B and Dmdashand most of the Old Latin plus the Vulgate and numerous others of the minority script body The Mashyjority text also reads ldquoglorious thronerdquo

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

(Also see Mark 1424)

Reads ldquo for this is my blood which seals the covenant rdquo Adds footnote ldquoSome manushyscripts read the new covenantrdquo

Omits ldquonewrdquo Omits ldquonewrdquo then adds footnote ldquoSome manuscripts the newrdquo

The Majority text (90+ of Greek) includes ldquonewrdquo Jesus is referring to the ldquonew covenantrdquo which as specificshyally 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 mashynuscriptsrdquo is wrong

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

NLT Reads ldquowinerdquo rather than ldquovinegarrdquo

(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 here sour wine vinegar)

NASB Reads ldquowinerdquo rather than ldquovinegarrdquo

See note at left

NIV Reads ldquowinerdquo rather than ldquovinegarrdquo

See note after NRSV reading at left

ldquoOinonrdquo fermented drink is incorrect 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 oxos is overwhelmshying vast majority of Greek 18 significant uncials the Peshitta and Harclean others Against are seven Greek some of Famshyilies 1 amp 13 a few of the Vulshygate others

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

Reads ldquoHere begins the Good News about Jesus the Messiah the Son of Godrdquo Footnote reads ldquoSome manuscripts do not inshyclude the Son of Godrdquo

(The footnote is true that ldquosomerdquo [paltry minority] do not include the phrase but the Greek source for the NLT NASB and NIV beshying the same includes ldquothe Son of Godrdquo The translators have defied their own Greek text)

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

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

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

NLT reads ldquoIn the book of the prophet Isaiah God said lsquoLook I am sending my messenger beshyfore you and he will prepare you wayrsquordquo Footnote reads ldquo12 Mal 31rdquo

(Is this footnote implying that Malachi said this about Isaiah Malachi lived 200 years later)

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

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

This prophecy appears in Malashychi 31 as acknowledged in the NLT footnote However in the modern critical edition and the minority manuscripts on which it is based the reading is ldquothe prophet Isaiahrdquo This difference is accounted for by scribal error or modern uncertainty The Mashyjority is joined by 17 significant Greek uncials Family 13 the Harclean and others The critshyical 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

NLT ldquoLater on after John was arrested by Herod Antipas Jesus went to Galilee to preach Godrsquos Good Newsrdquo

(Herod Antipas is mentioned neither in the Majority text nor the critical apparatus representing the older minority manuscript body)

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

(ldquo Taken into custodyrdquo is someshything of a stretch from the Greek paradothevai (para-doth-a-nahee) which means ldquoto commit to delivshyer up to put in prisonrdquo The transshylators have unnecessarily substishytuted some words for what evidshyently in their opinion are required for clarity)

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

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 Latshyin (50-55 existing total) the Vulgate the Syriac Peshitta (2nd

Cent) the Gothic (4th) the Ethiopic (4th or 6th) and others Opposing are Sinaiticus (Aleph) and D among the unshycials L and Theta plus Familshyies 1 amp 13 the Harclean the Armenian the Sahidic the Sinaitic (4th) and some others

KJV NLT 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)

NLT reads ldquo And he gave them authority to cast out demonsrdquo

NASB reads ldquo and to have authority to cast out demonsrdquo

NIV reads ldquo and to have aushythority to drive out demonsrdquo

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 percent of extant NT MSS But the Majority text includes ldquoto heal diseasesrdquo as do the overwhelming number of other manuscripts 21 sigshynificant uncials and five othshyers most Old Latin the Latin Vulgate (common) the Peshyshitta and Harclean the Gothshyic the Armenian and others

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

Reads ldquo but anyone who blasphemes against the Holy Spirit will never be forgiven he is guilty of an eternal sinrdquo

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

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

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

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

(Also see Matthew 1015)

NLT Verse 11b at left is omitshyted

NASB Verse 11b at left is omitted

NIV Verse 11b at left is omitshyted

Among extant Greek NT manushyscripts only eight significant uncials of the 5600-plus omit this portion plus several OL the Vulgate and Sahidic and more Again this omission reshyduces 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 NLT NASB NIV PROBLEMMark 929 mdash ldquoAnd he said unto them This kind can come forth by nothing but by prayer and fastingrdquo

(Also see Matthew 1721)

Omits ldquoand fastingrdquo and footshynote reads ldquoSome manuscripts add and fastingrdquo

Omits ldquoand fastingrdquo

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

Omits ldquoand fastingrdquo and footshynote reads ldquoSome manuscripts prayer and fastingrdquo

On the basis of only three existshying manuscripts ldquo and fastshyingrdquo is removed from this verse by nearly every modern ldquoBiblerdquo version Is fasting now unfashshyionable 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 Sashyvior)

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

(Also see Matthew 186 and Luke 172)

Reads ldquoBut if anyone causes one of these little ones who trusts in me to lose faith it would be betshyter for that person to be thrown into the sea with a large millshystone tied around the neckrdquo

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 The NLTrsquos ldquo to lose faithrdquo also is incorrect Once more the translators have defied their own Greek source text which includes ldquothe ones who believe in me rdquo A reshycent interlinear by Zondervan inserts the words ldquoto sinrdquo unshyderneath the NA Greek that exshycludes 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)

NLT omits the verse then adds the footnote ldquoSome manuscripts add verse 44 (which is identical to 948)rdquo

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

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

KJV NLT 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

(Also see Matthew 1624 and Luke 923)

The independent clause ldquotake up thy cross rdquo is omitted

The independent clause ldquotake up thy cross rdquo is omitted

The independent clause ldquotake up thy cross rdquo is omitted

Despite the vast majority of manuscripts (90-95 percent) supporting the inclusion of ldquotaking up thy crossrdquo after ldquoand follow merdquo modern versions have omitted the former Omission reduces the burden of discipleship How convenient for the modernistic critical translators and their readers 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)

Reads ldquo Dear children it is very hard to get into the kingdom of Godrdquo Footnote reads ldquoSome manuscripts add for those who trust in richesrdquo

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

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 eshytant MSS include ldquofor them who trust in richesrdquo as well as 21 significant uncials the Peshyshitta and Harclean and much of the Old Latin (2nd) plus more Including the omitted portion would indeed offend todayrsquos wealthy The true readshying wouldnrsquot sell

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

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

This verse is omitted by the NLT The footnote reads ldquoSome mashynuscripts add verse 26 But if you do not forgive neither will your father who is in heaven forgive your sinsrdquo

(The NA-UBS exclude this verse despite its critical doctrine 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

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

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

KJV NLT 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)

NLT reads ldquoAnd since you donrsquot know when they will happen stay alert and keep watchrdquo Footshynote reads ldquoSome manuscripts add and prayrdquo

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 outshyright deception ldquoMostrdquo would be correct The sordid NU (NAUBS) critical apparatus sides with the modern translatshyors Do these committees and their corporate owners not want people to pray (Minority deshyfense 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

NLT omits the verse then folshylows with the footnote ldquoSome manuscripts add verse 28 And the Scripture was fulfilled that said ldquoHe was counted among those who were rebelsrdquo

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)

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

Mark 169-20 mdash This passage details the appearance of Jesus after His resurrection first to Mary Magdalene then to Cleoshypas and another disciple folshylowed by to the disciples on three occasions

(Without this ldquolonger endingrdquo the Gospel of Mark would end with ldquo (they) fled from the sepshyulchre for they trembled and were amazed neither said they any thing to any man for they were afraidrdquo)

The NLT omits the entire passhysage then adds this footnote ldquoThe most reliable early manushyscripts conclude the Gospel of Mark at verse 8 Other manushyscripts include various endings to the Gospel Two of the more noteworthy endings are printed hererdquo (Note What other ldquoless noteshyworthyrdquo readings are extant In which manuscripts In which ldquoBiblerdquo version[s] if any Again the reader evidently simply is supshyposed to ldquotake the lsquoscholarsrsquo word for itrdquo without any specific inshyformation being cited)

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 mashynuscripts and some other ancient 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 witshynesses only Aleph and B one cursive the Sinaitic and severshyal other MSS do not have this passage What is more three of the earliest five manuscripts do include the passage ldquoEarliest manuscriptsrdquo refers to what conservative 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 NLT 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

Reads ldquo Greetings you who are highly favored The Lord is with yourdquo Footnote reads ldquoSome manuscripts add Blessed are you among womenrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo But it is obvious that within this context ldquohailrdquo or ldquorejoicerdquo clearly are more appropriate ldquoGreetingsrdquo to the woman God choose to bear His son hardly is worthy)

Reads ldquo Greetings favored one The Lord is with yourdquo

Reads ldquo Greetings you who are highly favored The Lord is with yourdquo

The Majority text reads ldquo Rejoice favored woman the Lord is with you blessed are you among womenrdquo Three of the earliest MSS (codices A C D) plus 17 other significshyant uncials the Peshitta 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 deshyfying (rightfully) historical veneration of Mary and ldquoholy relicsrdquo by Catholics hence osshytensibly reasoning for omisshysionmdasha compromise

Luke 214 mdash ldquoGlory to God in the highest and on earth peace good will toward menrdquo

Reads ldquoGlory to God in the highest heaven and peace on earth to all whom God favorsrdquo Footnote reads ldquoOr and peace on earth for all those pleasing God Some manuscripts read and peace on earth goodwill among peoplerdquo

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

Reads ldquo Glory to God in the highest and on earth peace to men on whom his favor restsrdquo

Firstly the majority of MSS have Greek text closely matching 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)

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)

The NLT sorely departs from even its own corrupted source texts (codices Aleph and B) reading ldquoHis parents didnrsquot miss him at first rdquo

The NASB also relying on coshydices Aleph and B (plus only elshyeven others) provides another loose ldquotranslationrdquo ldquoBut his parshyents were unaware of itrdquo

The NIV is equally divergent from its own source texts ldquoAfter the feast was over while his parshyents were returning home rdquo

The ldquoMajority textrdquo (also ldquoByzantinerdquo ldquoTraditionalrdquo ldquoAntiochianrdquo ldquoConstantinoshypolitanrdquo or ldquoEcclesiasticalrdquo) reads ldquoJoseph and his mother rdquo as it should Joseph was NOT Jesusrsquo real father God the Father is Jesusrsquo father (ldquoParentsrdquo is probably a ruse to escape controversy as some variants read ldquofatherrdquo) Mary birthed Jesus Joseph was an earthly surrogate father He did not provide the ldquoseedrdquo of Christ the Holy Spirit did

KJV NLT 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)

NLT reads ldquoBut Jesus told him lsquoNo The Scriptures say ldquoPeople need more than bread for their liferdquorsquordquo The footnote only asshycribes the statement to its Old Testament origin in Deuteroshynomy 83

NASB reads ldquoAnd Jesus anshyswered him lsquoIt is written ldquoMAN SHALL NOT LIVE ON BREAD ALONErdquorsquordquo

NIV reads ldquoJesus answered lsquoIt is written ldquoMan does not live on bread alonerdquorsquordquo Again the footshynote only attributes 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 Majorshyity text includes the phrase Without these words the meanshying is incomplete What else does he live by Man certainly must live by the Word of God lest he be hopelessly lost Also supporting the Majority are 17 other significant uncials plus the Peshitta and Harclean the Gothic and Armenian and some OL

Luke 935 mdash ldquoAnd there came a voice out of the cloud saying This is my beloved Son hear himrdquo

(Also see Matthew 317)

Reads ldquo This is my Son my Chosen One Listen to himrdquo Footnote says ldquoSome manushyscripts read This is my beloved Sonrdquo

Reads ldquo This is my Son My Chosen One listen to Himrdquo

Reads ldquo This is my Son whom I have chosen listen to himrdquo

Only five significant Greek unshycials P45 and P47 plus Family 1 (Grfive MSS) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobeshylovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant unshycials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobeshylovedrdquo Two of the oldest extant manuscripts codices A and C much more reliable than modshyern 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)

NLT ldquoAnd they went on to anshyother villagerdquo Verse 56 is omitshyted in its entirety and the followshying footnote is added ldquo955 Some manuscripts add And he said ldquoYou donrsquot realize what your hearts are like 56For the Son of Man has not come to desshytroy menrsquos lives but to save themrsquordquo

NASB Questions the authentishycity of the last portion of verse 55 and all of verse 56 by surshyrounding with brackets No footshynote exists even to explain the full significance of the bracketshying

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manuscripts them And he said lsquoYou do not know what kind of spirit you are of for the Son of Man did not come to destroy menrsquos lives but to save themrsquo 56Andrdquo

(Also note the context of this verse which clearly justifies its appearance)

Again ldquosome manuscriptsrdquo is a profound understatement Verse 56 exists in the Majority text The minority text does howshyever have the support of 16 significant uncials plus two pashypyri (P45 and P75mdashboth 3rd

Cent) many of the Greek the Ethiopic the Sinaitic (4th) the Sahidic and a few of the Old Latin and Bohairic (Among the NU textrsquos uncial support are all five of the ldquoold uncialsrdquo Aleph A B C and D)

KJV NLT NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unto them When ye pray say Our Father which art in heaven Hallowed be thy name Thy kingdom come Thy will be done as in heaven so in earthrdquo

(Also see Matthew 69)

Reads ldquoHe said lsquoThis is how you should pray ldquoFather may your name be honored May your Kingdom come soon rdquorsquordquo

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your name Your kingdom come rdquorsquordquo Footnote reads ldquoLater mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(This subjective remark in the footnote is little more than modshyernistic conjecturemdashnothing more than an unproven theory regarding gospel ldquoharmonizationrdquo)

Reads ldquoHe said to them lsquoWhen you pray say ldquoFather hallowed be your name your kingdom come rdquorsquordquo Footnote reads ldquoa 2 Some manuscripts Our Father in heavenrdquo

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

NTL ldquoMay your kingdom come soonrdquo

(No footnote accompanies the abshysence of the remainder of this verse portion)

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 modshyern biblical scholars)

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 marshygin of 802 to 198

Luke 1828 mdash ldquoAnd Peter said Lo and we have left all and folshylowed theerdquo

(Also see Matthew 1927)

NLT reads ldquoPeter said lsquoWe have left our homes and followed yoursquordquo

(This translation committeersquos Greek source text reads ldquoLook we have left what was ours and followed yourdquo ldquoHomesrdquo obvishyously is a severe compromise to lessen the degree of personal sacrishyficemdasha concession to a wanton worldly readership)

NASB reads ldquoAnd Peter said lsquoWe have left all we had to folshylow yoursquordquo

NIV reads ldquoPeter said to him lsquoWe have left all we had to folshylow yoursquordquo

The NLT does not follow its own Greek source text ldquowhat was ours rdquo The NASB and NIV though close to their underlying Greek sources still are not entirely 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 NLT NASB NIV PROBLEMLuke 2136 mdash ldquoWatch ye thereshyfore and pray always that ye may be accounted worthy to esshycape all these things that shall come to pass and to stand before the Son of manrdquo

(ldquoBe accounted worthy rdquo means that the redeemed the children of God should live sanctified lives which exude the ldquofruit of the spirshyitrdquomdasha signal to the world that they already have been justified and reshydeemed through Godrsquos grace These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

Reads ldquoKeep a constant watch And pray that if possible you may escape these horrors and 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 NLT that those saved before the Great Tribulation begins still must endure it Alternshyatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos abominable attacks)

Reads ldquoBut keep on the alert at all times praying that you may have strength to escape all these things that are about to take place and to stand before the Son of Manrdquo

(Note that this particular reading nullifies the pre-tribulational rapshyture The implied result is as this verse reads in the NASB that those saved before the Great Tribulation still must endure it Alshyternatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos wrath)

Reads ldquoBe always on the watch and pray that you may be able to escape all that is about to hapshypen and that you may be able to stand before the Son of Manrdquo

(Once again the source Greek here nullifies the pre-tribulational rapture The NIV reading also misrepresents the source text with ldquo that you may be able to standrdquo possibly indicating that some meritorious human behavior may lead to believersrsquo redeemed appearance before Christ Notice the difference in the KJV ldquoand to stand rdquo rather than ldquo may be able to standrdquo)

The minority Greek sources for the modern versions support their readings but are incorrect The Majority text reads ldquoWatch therefore in every time praying that you may be ac shy counted worthy to escape all the things being about to hapshypen and to stand before the Son of Manrdquo The NLT NASB and NIV nullify the pre-tribulashytional rapture seeming to indicshyate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver believers 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 signifies that the intensity of Christrsquos angst compares his sweat drops to blood as a similie His sweat was not literally blood This is proven by the fact that the Greek osei means ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquomdashcertainly metaphorical)

The verses are included but the footnote reads ldquoThese verses are not included in many ancient mashynuscriptsrdquo

Verses are included without note Verses are included and the footshynote reads ldquoSome early manushyscripts do not have verses 43 and 44rdquo

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 NLT NASB NIV PROBLEMLuke 2264 mdash ldquoAnd when they had blindfolded him they struck him on the face and asked him saying Prophesy who is it that smote theerdquo

(Also see Matthew 2668 and Mark 1465)

Reads ldquoThey blindfolded him then they hit him and asked lsquoWho hit you that time you prophetrsquordquo

Reads ldquo And they blindfolded Him and were asking Him sayshying lsquoProphesy who is the one who hit Yoursquordquo

Reads ldquoThey blindfolded him and demanded lsquoProphesy Who hit yoursquordquo

The NLT NASB and NIV omit any reference to the actual conshytact point [the face] of the beatshying The Majority text reads ldquoAnd covering him they were striking His face and were askshying Him saying rdquo Only eight specified Greek MSS of the 5600-plus extant support the modern reading plus many Greek cursives and the Bohairshyic Seventeen significant unshycials the Peshitta and Harclean plus the Ferrar group 13 (Caesarean) the Armenian and Ethiopic and the Vulgate supshyport 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)

NLT ldquoJesus said lsquoFather forshygive these people because they donrsquot know what they are doingrsquordquo Footnote reads ldquoThis sentence is not included in many ancient manuscriptsrdquo

NASB ldquoBut Jesus was saying lsquoFather forgive them for they do not know what they are doingrsquordquo

(Note the consistency by absence between this verse and Mark 1126 The modern versions omit the Luke 2334a reference to Jeshysusrsquo forgiveness of His murderers as well as omit Mark 1116 Godrsquos charge for humans to forgive one another)

NIV ldquoJesus said lsquoFather forgive them for they do not know what they are doingrsquordquo Footnote reads ldquoSome early manuscripts do not have this sentencerdquo

The 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 compliance from modern liberals The overwhelming lot of the Majorshyity text here is supported by 24 significant uncials and five othshyer Greek the Vulgate the Peshyshitta and Harclean Families 1 amp 13 the Armenian and Ethiopic and more

KJV NLT 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 inconsequential to the meaning)

NTL reads ldquoHowever Peter ran to the tomb to look Stooping he peered in and saw the empty linshyen wrappings then he went home again wondering what had happenedrdquo

NASB reads ldquoBut Peter got up and ran to the tomb stooping and looking in he saw the linen wrappings only and he went away to his home marveling at what had happenedrdquo

(The Greek parakupsas means both ldquoto stoop downrdquo and ldquoto look intordquo)

NIV reads ldquoPeter however got up and ran to the tomb Bending over he saw the strips of linen lying by themselves and he went away wondering to himself what had happenedrdquo Footnote reads ldquoSome manuscripts do not inshyclude this verserdquo

(ldquoSome manuscriptsrdquo No All but about 25 MSS or fewer of any kindmdashperiod)

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 pashypyrus 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 Majorshyity reading as well as nine othshyer specified Greek MSS plus the Peshitta and Harclean Famshyilies 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzshyantine reading Moderns have abandoned their revered ldquoearlishyest manuscriptsrdquo Whymdashexshyternal pressure perhaps 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 ldquoAs he spoke he held out his hands for them to see and he showed them his feetrdquo Footnote reads ldquoSome manuscripts do not include this verserdquo

Reads ldquoAnd when He had said this He showed them His hands and His feetrdquo

(The NASB translatorsrsquo source text the NU [NA27 and UBS4] does not include verse 40 as indicshyated in the Zondervan Greek and English Interlinear New Testament [NASBNIV] But from the same Greek edition the NRSV interlinshyear editor P McReynolds does inshyclude verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their greatest signposts)

Reads ldquoWhen he had said this he showed them this hands and feetrdquo

Only the corrupt Codex D (Bezae) represents the Greek minority text In addition just six of the Old Latin (2nd) and the Syriac Sinaitic (4th) and Curetonian (5th) versions omit this verse Among those which include it are the Majority 22 significant codices (including Aleph and B) and six other Greek P75 and the Peshitta and Harclean plus more Regarding the other modern versions cited here they are similar to the Majority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV NLT NASB NIV PROBLEMLuke 2447 mdash ldquoAnd that repentshyance and remission of sins should be preached in his name among all nations beginning at Jerusalemrdquo

NLT ldquoWith my authority take this message of repentance to all the nations beginning in Jerusshyalem lsquoThere is forgiveness of sins for all who turn to mersquordquo

NASB ldquo and that repentance for forgiveness of sins would be proclaimed in His name to all the nations beginning from Jerusshyalemrdquo

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 versions is the same notice how the NLT and NASB devishyate Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separate The Majority 22 significant unshycials and five other specified Greek Families 113 several OL 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)

NLT reads ldquoNo one has ever seen God But his only Son who is himself God is near to the Fashytherrsquos heart he has told us about himrdquo Footnote reads ldquoSome manuscripts read his one and only Sonrdquo

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo(The modern versions miss three vital points in this verse 1) Jesus was ldquobegottenrdquo 2) Jesus is not a begotten ldquoGodrdquomdashGod the Father not having ldquocreatedrdquo Him 3) ldquoGod the one and Onlyrdquo does not acshyknowledge Jesusrsquo specific divine sonshipmdashldquomonogenesrdquo)

The Majority text reads ldquoonly begotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo ignores reference to Jesusrsquo unique status as Godrsquos incarnshyate Son in the flesh (according to Greek) No 2 ldquoOnly begotshyten Godrdquo originates from early Gnostic heresy about various typeslevels of deities (ldquoaeonsrdquo) and the belief that Jesus was a ldquocreated deityrdquo No 3 ldquoGod the one and Onlyrdquo does not uniquely refer to Jesus as God the Fatherrsquos Son (Gk monoshygenes)

John 313 mdash ldquoAnd no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heavenrdquo

Reads ldquoFor only I the Son of Man have come to earth and will return to heaven againrdquo Footnote reads ldquo313 Some mashynuscripts add who is in heavenrdquo

(Obviously this is a paraphrase and it omits that only Jesus has come down to earth from heaven)

Reads ldquoNo one has ascended into heaven but He who descenshyded from heaven the Son of Manrdquo

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the 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 reference to the fact that since His ascension Jesus has been and will remain in heaven forevermore Support for the KJV majority of Greek 18 sigshynificant uncials the Vulgate Families 113 (Caesareanmdashhyshybrid) the Syriac Peshitta and Harclean the Armenian and several OL

KJV NLT 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])

Reads ldquoSo that everyone who believes in me will have eternal liferdquo

Reads ldquoSo that whoever beshylieves will in Him have eternal liferdquo

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 everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5600-plus Greek MSS support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor an angel went down at a certain season into the pool and troubled the water whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he hadrdquo

This verse omitted Footnote reads ldquo53 Some manuscripts add waiting for a certain moveshyment of the water 4for an angel of the Lord came from time to time and stirred up the water And the first person to step down into it afterward was healedrdquo

The last portion of v 3b and all of v 4 are bracketed to indicate suspicion about validity Footshynote reads ldquo53 Early mss do not contain the remainder of v 3 nor v 4rdquo

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible)

This verse omitted Footnote reads ldquoSome less important mashynuscripts paralyzedmdashand they waited for the moving of the washyters From time to time an angel of the Lord would come down and stir up the waters The first one into the pool after each such disturbance would be cured of whatever disease he hadrdquo

Four of the oldest five MSS plus two still-older fragments and three other specified Greek plus Vulgate Bohairic and Arshymenian portions as well as two other versions do not include these words But the vast ma shy jority do include them includshying one of the earliest and a reshyvision of a second among the oldest five Nineteen significant uncials do support the Majority plus Families 113 the Peshitta and Harclean and much more Omission of these words reshymoves the divine miracle in the healing of those immersed in the pool

John 647 mdash ldquoVerily verily I say unto you He that believeth on me hath everlasting liferdquo

(The Greek eỉs egravemeacute ldquointo merdquo ldquoin merdquo or ldquoon merdquo is lacking in the modern versions)

Reads ldquoI assure you anyone who believes in me already has eternal liferdquo

(ldquoAlready hasrdquo either is a Greek minority variant readingmdashfrom a relatively rarely availed manushyscript or such familymdashor is a modshyernistic alteration to an old Greek manuscript which was made for contemporary usage)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo

Reads ldquoI tell you the truth he who believes has everlasting liferdquo

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate 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 Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV NLT 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 in Luke 430)

Reads ldquoAt that point they picked up stones to kill him But Jesus hid himself from them and left the Templerdquo

Reads ldquoTherefore they picked up stones to throw at Him but Jesus hid Himself and went out of the templerdquo

(Essential opposition to the Mashyjority comes from Greek P66 P75 Aleph B D W [5th] and Theta [9th] Ten Old Latin the Vulgate the Armenian the Sinaitic (4th) the Sahidic and some of the Bohairic also are among the minority But they are outweighed by the vast majority of NT Greek MSS)

Reads ldquoAt this they picked up stones to stone him but Jesus hid himself slipping away from the temple groundsrdquo

(As with the NASB here no footnote is mentioned for any other reading)

Majority text reads ldquoTherefore they picked up stones so that they might throw at Him but Jesus was hidden and went out of the temple having gone through their midst and passed by thusrdquo The removal of the clause in question omits the dishyvine miracle of Jesusrsquo supernatshyural power (invisibility) Lower Christology The Majorshyity is supported directly by 16 significant uncials and six other Greek Families 1 amp 13 and the Harclean the Gothic the Ethiopic and more

John 1332 mdash ldquoIf God be glorishyfied in him God shall also glorishyfy him in himself and shall straightway glorify himrdquo

NLT reads ldquoAnd God will bring me into my glory very soonrdquo Footnote reads ldquo1332 Some manuscripts read And if God is glorified in him [the Son of Man] God will bring rdquo

(Again this is an obvious parashyphrase here from a ldquoBiblerdquo whose translators refer to it as a ldquodynamic equivalencerdquo mdashldquothought-for-thoughtrdquomdashtrans-lation Furthermore note the the omission)

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 very close to the Majority text)

NIV reads ldquoIf God is glorified in himc God will glorify the Son in himself and will glorify him at oncerdquo Footnote reads ldquoc 32 Many early manuscripts do not have If God is glorified in himrdquo

(The translators here use ldquomany earlyrdquo in an attempt to offset the overwhelming majority of manushyscripts opposing their minority text)

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and 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 uncials Family 13 the Peshitta Gothic Vulgate and others

Acts 230 mdash ldquoTherefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins ac shy cording to the flesh he would raise up Christ to sit on his thronerdquo

(This verse is a reference to II Samuel 12 in which God tells David that the Messiah will emerge from his bloodline)

Reads ldquoBut he was a prophet and he knew God had promised with an oath that one of Davidrsquos own descendants would sit on Davidrsquos throne as the Messiahrdquo

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)

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 uncialsrdquo Other support includes some Byz three OL the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek MSS dominate against itmdash90 or more extant Greek plus others)

Four of the earliest five MSS plus several versions or porshytions of them omit the undershylined portions But the Majority text includes them as do six other specified Greek MSS plus the Harclean Most of the early church fathers oppose But Tertullian (Latin d 220) whose extant writings number 36-8 (82) for the Textus Reshyceptus was for the Byz Only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV NLT NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

NLT Reads ldquoWhen we were utshyterly helpless Christ came at just the right time and died for us sinshynersrdquo

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is inshycorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

Reads ldquoSo now there is no conshydemnation for those who belong to Christ Jesusrdquo

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 NA27 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 footshynote referring to ldquosome later manuscripts rdquo Most of the MSS incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo So the final independent clause is not repetitious with ldquogood thingsrdquo being differentiated from ldquogospel of peacerdquo)

Reads ldquo That is what the Scriptures mean when they say ldquoHow beautiful are the feet of those who bring good newsrdquo Footnote simply cites the source of the verse Isaiah 527

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 proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV NLT NASB NIV PROBLEMMark 11 mdash ldquoThe beginning of the gospel of Jesus Christ the Son of God rdquo

Reads ldquoHere begins the Good News about Jesus the Messiah the Son of Godrdquo Footnote reads ldquoSome manuscripts do not inshyclude the Son of Godrdquo

(The footnote is true that ldquosomerdquo [paltry minority] do not include the phrase but the Greek source for the NLT NASB and NIV beshying the same includes ldquothe Son of Godrdquo The translators have defied their own Greek text)

Reads ldquoThe beginning of the gospel of Jesus Christ the Son of Godrdquo

Reads ldquoThe beginning of the gospel about Jesus Christ the Son of Godrdquo Footnote reads ldquoSome manuscripts do not have the Son of Godrdquo

At least 4400 of the extant 5600-plus (79) NT Greek manuscripts contain ldquoSon of Godrdquo Also containing these words are the first corrected version of Aleph (ldquoAleph-1rdquo) and 20 other significant uncials including Codex Vaticanus (B) The modern scholarsrsquo second cornerstone document Aleph (Sinaiticus) is their only docushymented 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

NLT reads ldquoIn the book of the prophet Isaiah God said lsquoLook I am sending my messenger beshyfore you and he will prepare you wayrsquordquo Footnote reads ldquo12 Mal 31rdquo

(Is this footnote implying that Malachi said this about Isaiah Malachi lived 200 years later)

NASB reads ldquoAs it is written in Isaiah the prophet lsquoBehold I send My messenger ahead of You Who will prepare Your wayrsquordquo

NIV reads ldquoIt is written in Isaishyah the prophet lsquoI will send my messenger ahead of you who will prepare your wayrsquordquobmdash

This prophecy appears in Malashychi 31 as acknowledged in the NLT footnote However in the modern critical edition and the minority manuscripts on which it is based the reading is ldquothe prophet Isaiahrdquo This difference is accounted for by scribal error or modern uncertainty The Mashyjority is joined by 17 significant Greek uncials Family 13 the Harclean and others The critshyical 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

NLT ldquoLater on after John was arrested by Herod Antipas Jesus went to Galilee to preach Godrsquos Good Newsrdquo

(Herod Antipas is mentioned neither in the Majority text nor the critical apparatus representing the older minority manuscript body)

NASB ldquoNow after John had been taken into custody Jesus came into Galilee preaching the gospel of Godrdquo

(ldquo Taken into custodyrdquo is someshything of a stretch from the Greek paradothevai (para-doth-a-nahee) which means ldquoto commit to delivshyer up to put in prisonrdquo The transshylators have unnecessarily substishytuted some words for what evidshyently in their opinion are required for clarity)

NIV ldquoAfter John was put in prisshyon Jesus went into Galilee proshyclaiming the good news of Godrdquo

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 Latshyin (50-55 existing total) the Vulgate the Syriac Peshitta (2nd

Cent) the Gothic (4th) the Ethiopic (4th or 6th) and others Opposing are Sinaiticus (Aleph) and D among the unshycials L and Theta plus Familshyies 1 amp 13 the Harclean the Armenian the Sahidic the Sinaitic (4th) and some others

KJV NLT 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)

NLT reads ldquo And he gave them authority to cast out demonsrdquo

NASB reads ldquo and to have authority to cast out demonsrdquo

NIV reads ldquo and to have aushythority to drive out demonsrdquo

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 percent of extant NT MSS But the Majority text includes ldquoto heal diseasesrdquo as do the overwhelming number of other manuscripts 21 sigshynificant uncials and five othshyers most Old Latin the Latin Vulgate (common) the Peshyshitta and Harclean the Gothshyic the Armenian and others

Mark 329 mdash ldquoBut he that shall blaspheme against the Holy Ghost hath never forgiveness but is in danger of eternal dam shy nation rdquo

Reads ldquo but anyone who blasphemes against the Holy Spirit will never be forgiven he is guilty of an eternal sinrdquo

Reads ldquo but whoever blasshyphemes against the Holy Spirit never has forgiveness but is guilty of an eternal sinrdquo

Reads ldquo but whoever blasshyphemes against the Holy Spirit will never be forgiven he is guilty of an eternal sinrdquo

Again the modern versions mitigate the severity of the sense using ldquoeternal sinrdquo rather than the frightening truth ldquoeternal damnationrdquomdashdifferent Greek words The Majority text is supported by 12 significant uncials seven other Greek MSS the Syriac Peshitta and Harclean the Old Latin Family 1 others Modshyern scholarsrsquo second-favorite MS Aleph even opposes their adopted reading But damnation doesnrsquot sell their ldquoBiblesrdquo

Mark 611b mdash ldquoVerily I say unto you It shall be more tolershyable for Sodom and Gomorrha in the day of judgment than for that cityrdquo

(Also see Matthew 1015)

NLT Verse 11b at left is omitshyted

NASB Verse 11b at left is omitted

NIV Verse 11b at left is omitshyted

Among extant Greek NT manushyscripts only eight significant uncials of the 5600-plus omit this portion plus several OL the Vulgate and Sahidic and more Again this omission reshyduces 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 NLT NASB NIV PROBLEMMark 929 mdash ldquoAnd he said unto them This kind can come forth by nothing but by prayer and fastingrdquo

(Also see Matthew 1721)

Omits ldquoand fastingrdquo and footshynote reads ldquoSome manuscripts add and fastingrdquo

Omits ldquoand fastingrdquo

(The vast majority of the Byzshyantine [Majority] text includes ldquoand fastingrdquo as do 17 significant uncials families 1 and 13 most of the Old Latin the Vulgate the Syriac Peshitta and Harclean and others)

Omits ldquoand fastingrdquo and footshynote reads ldquoSome manuscripts prayer and fastingrdquo

On the basis of only three existshying manuscripts ldquo and fastshyingrdquo is removed from this verse by nearly every modern ldquoBiblerdquo version Is fasting now unfashshyionable 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 Sashyvior)

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

(Also see Matthew 186 and Luke 172)

Reads ldquoBut if anyone causes one of these little ones who trusts in me to lose faith it would be betshyter for that person to be thrown into the sea with a large millshystone tied around the neckrdquo

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 The NLTrsquos ldquo to lose faithrdquo also is incorrect Once more the translators have defied their own Greek source text which includes ldquothe ones who believe in me rdquo A reshycent interlinear by Zondervan inserts the words ldquoto sinrdquo unshyderneath the NA Greek that exshycludes 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)

NLT omits the verse then adds the footnote ldquoSome manuscripts add verse 44 (which is identical to 948)rdquo

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

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 sigshynificant uncials The translators seem to disapprove of the ldquoreshypetitionrdquo of this phrase as well as of the foreboding tone Some early scribes also took liberties in their copying by ldquoremoving repetitionrdquo Satan is a master of partial truthsmdashwhat has been manifested here

KJV NLT 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

(Also see Matthew 1624 and Luke 923)

The independent clause ldquotake up thy cross rdquo is omitted

The independent clause ldquotake up thy cross rdquo is omitted

The independent clause ldquotake up thy cross rdquo is omitted

Despite the vast majority of manuscripts (90-95 percent) supporting the inclusion of ldquotaking up thy crossrdquo after ldquoand follow merdquo modern versions have omitted the former Omission reduces the burden of discipleship How convenient for the modernistic critical translators and their readers 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)

Reads ldquo Dear children it is very hard to get into the kingdom of Godrdquo Footnote reads ldquoSome manuscripts add for those who trust in richesrdquo

Reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

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 eshytant MSS include ldquofor them who trust in richesrdquo as well as 21 significant uncials the Peshyshitta and Harclean and much of the Old Latin (2nd) plus more Including the omitted portion would indeed offend todayrsquos wealthy The true readshying wouldnrsquot sell

Mark 1126 mdash ldquoBut if ye do not forgive neither will your Father which is in heaven forgive your trespassesrdquo

(Also see in Matthew 615 and similar in Proverbs 2113)

This verse is omitted by the NLT The footnote reads ldquoSome mashynuscripts add verse 26 But if you do not forgive neither will your father who is in heaven forgive your sinsrdquo

(The NA-UBS exclude this verse despite its critical doctrine 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

This verse is omitted from the NIV The footnote reads ldquoSome manuscripts add verse 26 But if you do not forgive neither will your father who is in heaven forshygive your sinsrdquo

Only 14 manuscripts andor versions extant do not include this verse The two earliest mashynuscripts (ca 325-360 AD) excluding ldquofragmentsrdquo do not include this verse However three of the earliest five manushyscripts include the verse Again ldquosome manuscriptsrdquo is major distortion of the truth Also supporting the Byz text are 20 major uncials (incl A) Familshyies 1 amp13 the Peshitta and Harclean the Gothic plus some Old Latin MSS and still more

KJV NLT 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)

NLT reads ldquoAnd since you donrsquot know when they will happen stay alert and keep watchrdquo Footshynote reads ldquoSome manuscripts add and prayrdquo

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 outshyright deception ldquoMostrdquo would be correct The sordid NU (NAUBS) critical apparatus sides with the modern translatshyors Do these committees and their corporate owners not want people to pray (Minority deshyfense 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

NLT omits the verse then folshylows with the footnote ldquoSome manuscripts add verse 28 And the Scripture was fulfilled that said ldquoHe was counted among those who were rebelsrdquo

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)

Either significant Greek MSS two Old Latin several other Greek some Coptic the Sinaitshyic the Sahidic and several othshyer MSS do not contain this verse But the Majority text (90-95) 19 significant unshycials Families 1 amp 13 the Peshyshitta and Harclean the Gothic and two other versions do inshyclude this verse Moderns acshyknowledge the reference to prophecy yet argue against its fulfillment What is to be made of this

Mark 169-20 mdash This passage details the appearance of Jesus after His resurrection first to Mary Magdalene then to Cleoshypas and another disciple folshylowed by to the disciples on three occasions

(Without this ldquolonger endingrdquo the Gospel of Mark would end with ldquo (they) fled from the sepshyulchre for they trembled and were amazed neither said they any thing to any man for they were afraidrdquo)

The NLT omits the entire passhysage then adds this footnote ldquoThe most reliable early manushyscripts conclude the Gospel of Mark at verse 8 Other manushyscripts include various endings to the Gospel Two of the more noteworthy endings are printed hererdquo (Note What other ldquoless noteshyworthyrdquo readings are extant In which manuscripts In which ldquoBiblerdquo version[s] if any Again the reader evidently simply is supshyposed to ldquotake the lsquoscholarsrsquo word for itrdquo without any specific inshyformation being cited)

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 mashynuscripts and some other ancient 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 witshynesses only Aleph and B one cursive the Sinaitic and severshyal other MSS do not have this passage What is more three of the earliest five manuscripts do include the passage ldquoEarliest manuscriptsrdquo refers to what conservative 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 NLT 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

Reads ldquo Greetings you who are highly favored The Lord is with yourdquo Footnote reads ldquoSome manuscripts add Blessed are you among womenrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo But it is obvious that within this context ldquohailrdquo or ldquorejoicerdquo clearly are more appropriate ldquoGreetingsrdquo to the woman God choose to bear His son hardly is worthy)

Reads ldquo Greetings favored one The Lord is with yourdquo

Reads ldquo Greetings you who are highly favored The Lord is with yourdquo

The Majority text reads ldquo Rejoice favored woman the Lord is with you blessed are you among womenrdquo Three of the earliest MSS (codices A C D) plus 17 other significshyant uncials the Peshitta 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 deshyfying (rightfully) historical veneration of Mary and ldquoholy relicsrdquo by Catholics hence osshytensibly reasoning for omisshysionmdasha compromise

Luke 214 mdash ldquoGlory to God in the highest and on earth peace good will toward menrdquo

Reads ldquoGlory to God in the highest heaven and peace on earth to all whom God favorsrdquo Footnote reads ldquoOr and peace on earth for all those pleasing God Some manuscripts read and peace on earth goodwill among peoplerdquo

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

Reads ldquo Glory to God in the highest and on earth peace to men on whom his favor restsrdquo

Firstly the majority of MSS have Greek text closely matching 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)

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)

The NLT sorely departs from even its own corrupted source texts (codices Aleph and B) reading ldquoHis parents didnrsquot miss him at first rdquo

The NASB also relying on coshydices Aleph and B (plus only elshyeven others) provides another loose ldquotranslationrdquo ldquoBut his parshyents were unaware of itrdquo

The NIV is equally divergent from its own source texts ldquoAfter the feast was over while his parshyents were returning home rdquo

The ldquoMajority textrdquo (also ldquoByzantinerdquo ldquoTraditionalrdquo ldquoAntiochianrdquo ldquoConstantinoshypolitanrdquo or ldquoEcclesiasticalrdquo) reads ldquoJoseph and his mother rdquo as it should Joseph was NOT Jesusrsquo real father God the Father is Jesusrsquo father (ldquoParentsrdquo is probably a ruse to escape controversy as some variants read ldquofatherrdquo) Mary birthed Jesus Joseph was an earthly surrogate father He did not provide the ldquoseedrdquo of Christ the Holy Spirit did

KJV NLT 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)

NLT reads ldquoBut Jesus told him lsquoNo The Scriptures say ldquoPeople need more than bread for their liferdquorsquordquo The footnote only asshycribes the statement to its Old Testament origin in Deuteroshynomy 83

NASB reads ldquoAnd Jesus anshyswered him lsquoIt is written ldquoMAN SHALL NOT LIVE ON BREAD ALONErdquorsquordquo

NIV reads ldquoJesus answered lsquoIt is written ldquoMan does not live on bread alonerdquorsquordquo Again the footshynote only attributes 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 Majorshyity text includes the phrase Without these words the meanshying is incomplete What else does he live by Man certainly must live by the Word of God lest he be hopelessly lost Also supporting the Majority are 17 other significant uncials plus the Peshitta and Harclean the Gothic and Armenian and some OL

Luke 935 mdash ldquoAnd there came a voice out of the cloud saying This is my beloved Son hear himrdquo

(Also see Matthew 317)

Reads ldquo This is my Son my Chosen One Listen to himrdquo Footnote says ldquoSome manushyscripts read This is my beloved Sonrdquo

Reads ldquo This is my Son My Chosen One listen to Himrdquo

Reads ldquo This is my Son whom I have chosen listen to himrdquo

Only five significant Greek unshycials P45 and P47 plus Family 1 (Grfive MSS) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobeshylovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant unshycials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobeshylovedrdquo Two of the oldest extant manuscripts codices A and C much more reliable than modshyern 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)

NLT ldquoAnd they went on to anshyother villagerdquo Verse 56 is omitshyted in its entirety and the followshying footnote is added ldquo955 Some manuscripts add And he said ldquoYou donrsquot realize what your hearts are like 56For the Son of Man has not come to desshytroy menrsquos lives but to save themrsquordquo

NASB Questions the authentishycity of the last portion of verse 55 and all of verse 56 by surshyrounding with brackets No footshynote exists even to explain the full significance of the bracketshying

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manuscripts them And he said lsquoYou do not know what kind of spirit you are of for the Son of Man did not come to destroy menrsquos lives but to save themrsquo 56Andrdquo

(Also note the context of this verse which clearly justifies its appearance)

Again ldquosome manuscriptsrdquo is a profound understatement Verse 56 exists in the Majority text The minority text does howshyever have the support of 16 significant uncials plus two pashypyri (P45 and P75mdashboth 3rd

Cent) many of the Greek the Ethiopic the Sinaitic (4th) the Sahidic and a few of the Old Latin and Bohairic (Among the NU textrsquos uncial support are all five of the ldquoold uncialsrdquo Aleph A B C and D)

KJV NLT NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unto them When ye pray say Our Father which art in heaven Hallowed be thy name Thy kingdom come Thy will be done as in heaven so in earthrdquo

(Also see Matthew 69)

Reads ldquoHe said lsquoThis is how you should pray ldquoFather may your name be honored May your Kingdom come soon rdquorsquordquo

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your name Your kingdom come rdquorsquordquo Footnote reads ldquoLater mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(This subjective remark in the footnote is little more than modshyernistic conjecturemdashnothing more than an unproven theory regarding gospel ldquoharmonizationrdquo)

Reads ldquoHe said to them lsquoWhen you pray say ldquoFather hallowed be your name your kingdom come rdquorsquordquo Footnote reads ldquoa 2 Some manuscripts Our Father in heavenrdquo

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

NTL ldquoMay your kingdom come soonrdquo

(No footnote accompanies the abshysence of the remainder of this verse portion)

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 modshyern biblical scholars)

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 marshygin of 802 to 198

Luke 1828 mdash ldquoAnd Peter said Lo and we have left all and folshylowed theerdquo

(Also see Matthew 1927)

NLT reads ldquoPeter said lsquoWe have left our homes and followed yoursquordquo

(This translation committeersquos Greek source text reads ldquoLook we have left what was ours and followed yourdquo ldquoHomesrdquo obvishyously is a severe compromise to lessen the degree of personal sacrishyficemdasha concession to a wanton worldly readership)

NASB reads ldquoAnd Peter said lsquoWe have left all we had to folshylow yoursquordquo

NIV reads ldquoPeter said to him lsquoWe have left all we had to folshylow yoursquordquo

The NLT does not follow its own Greek source text ldquowhat was ours rdquo The NASB and NIV though close to their underlying Greek sources still are not entirely 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 NLT NASB NIV PROBLEMLuke 2136 mdash ldquoWatch ye thereshyfore and pray always that ye may be accounted worthy to esshycape all these things that shall come to pass and to stand before the Son of manrdquo

(ldquoBe accounted worthy rdquo means that the redeemed the children of God should live sanctified lives which exude the ldquofruit of the spirshyitrdquomdasha signal to the world that they already have been justified and reshydeemed through Godrsquos grace These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

Reads ldquoKeep a constant watch And pray that if possible you may escape these horrors and 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 NLT that those saved before the Great Tribulation begins still must endure it Alternshyatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos abominable attacks)

Reads ldquoBut keep on the alert at all times praying that you may have strength to escape all these things that are about to take place and to stand before the Son of Manrdquo

(Note that this particular reading nullifies the pre-tribulational rapshyture The implied result is as this verse reads in the NASB that those saved before the Great Tribulation still must endure it Alshyternatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos wrath)

Reads ldquoBe always on the watch and pray that you may be able to escape all that is about to hapshypen and that you may be able to stand before the Son of Manrdquo

(Once again the source Greek here nullifies the pre-tribulational rapture The NIV reading also misrepresents the source text with ldquo that you may be able to standrdquo possibly indicating that some meritorious human behavior may lead to believersrsquo redeemed appearance before Christ Notice the difference in the KJV ldquoand to stand rdquo rather than ldquo may be able to standrdquo)

The minority Greek sources for the modern versions support their readings but are incorrect The Majority text reads ldquoWatch therefore in every time praying that you may be ac shy counted worthy to escape all the things being about to hapshypen and to stand before the Son of Manrdquo The NLT NASB and NIV nullify the pre-tribulashytional rapture seeming to indicshyate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver believers 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 signifies that the intensity of Christrsquos angst compares his sweat drops to blood as a similie His sweat was not literally blood This is proven by the fact that the Greek osei means ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquomdashcertainly metaphorical)

The verses are included but the footnote reads ldquoThese verses are not included in many ancient mashynuscriptsrdquo

Verses are included without note Verses are included and the footshynote reads ldquoSome early manushyscripts do not have verses 43 and 44rdquo

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 NLT NASB NIV PROBLEMLuke 2264 mdash ldquoAnd when they had blindfolded him they struck him on the face and asked him saying Prophesy who is it that smote theerdquo

(Also see Matthew 2668 and Mark 1465)

Reads ldquoThey blindfolded him then they hit him and asked lsquoWho hit you that time you prophetrsquordquo

Reads ldquo And they blindfolded Him and were asking Him sayshying lsquoProphesy who is the one who hit Yoursquordquo

Reads ldquoThey blindfolded him and demanded lsquoProphesy Who hit yoursquordquo

The NLT NASB and NIV omit any reference to the actual conshytact point [the face] of the beatshying The Majority text reads ldquoAnd covering him they were striking His face and were askshying Him saying rdquo Only eight specified Greek MSS of the 5600-plus extant support the modern reading plus many Greek cursives and the Bohairshyic Seventeen significant unshycials the Peshitta and Harclean plus the Ferrar group 13 (Caesarean) the Armenian and Ethiopic and the Vulgate supshyport 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)

NLT ldquoJesus said lsquoFather forshygive these people because they donrsquot know what they are doingrsquordquo Footnote reads ldquoThis sentence is not included in many ancient manuscriptsrdquo

NASB ldquoBut Jesus was saying lsquoFather forgive them for they do not know what they are doingrsquordquo

(Note the consistency by absence between this verse and Mark 1126 The modern versions omit the Luke 2334a reference to Jeshysusrsquo forgiveness of His murderers as well as omit Mark 1116 Godrsquos charge for humans to forgive one another)

NIV ldquoJesus said lsquoFather forgive them for they do not know what they are doingrsquordquo Footnote reads ldquoSome early manuscripts do not have this sentencerdquo

The 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 compliance from modern liberals The overwhelming lot of the Majorshyity text here is supported by 24 significant uncials and five othshyer Greek the Vulgate the Peshyshitta and Harclean Families 1 amp 13 the Armenian and Ethiopic and more

KJV NLT 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 inconsequential to the meaning)

NTL reads ldquoHowever Peter ran to the tomb to look Stooping he peered in and saw the empty linshyen wrappings then he went home again wondering what had happenedrdquo

NASB reads ldquoBut Peter got up and ran to the tomb stooping and looking in he saw the linen wrappings only and he went away to his home marveling at what had happenedrdquo

(The Greek parakupsas means both ldquoto stoop downrdquo and ldquoto look intordquo)

NIV reads ldquoPeter however got up and ran to the tomb Bending over he saw the strips of linen lying by themselves and he went away wondering to himself what had happenedrdquo Footnote reads ldquoSome manuscripts do not inshyclude this verserdquo

(ldquoSome manuscriptsrdquo No All but about 25 MSS or fewer of any kindmdashperiod)

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 pashypyrus 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 Majorshyity reading as well as nine othshyer specified Greek MSS plus the Peshitta and Harclean Famshyilies 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzshyantine reading Moderns have abandoned their revered ldquoearlishyest manuscriptsrdquo Whymdashexshyternal pressure perhaps 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 ldquoAs he spoke he held out his hands for them to see and he showed them his feetrdquo Footnote reads ldquoSome manuscripts do not include this verserdquo

Reads ldquoAnd when He had said this He showed them His hands and His feetrdquo

(The NASB translatorsrsquo source text the NU [NA27 and UBS4] does not include verse 40 as indicshyated in the Zondervan Greek and English Interlinear New Testament [NASBNIV] But from the same Greek edition the NRSV interlinshyear editor P McReynolds does inshyclude verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their greatest signposts)

Reads ldquoWhen he had said this he showed them this hands and feetrdquo

Only the corrupt Codex D (Bezae) represents the Greek minority text In addition just six of the Old Latin (2nd) and the Syriac Sinaitic (4th) and Curetonian (5th) versions omit this verse Among those which include it are the Majority 22 significant codices (including Aleph and B) and six other Greek P75 and the Peshitta and Harclean plus more Regarding the other modern versions cited here they are similar to the Majority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV NLT NASB NIV PROBLEMLuke 2447 mdash ldquoAnd that repentshyance and remission of sins should be preached in his name among all nations beginning at Jerusalemrdquo

NLT ldquoWith my authority take this message of repentance to all the nations beginning in Jerusshyalem lsquoThere is forgiveness of sins for all who turn to mersquordquo

NASB ldquo and that repentance for forgiveness of sins would be proclaimed in His name to all the nations beginning from Jerusshyalemrdquo

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 versions is the same notice how the NLT and NASB devishyate Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separate The Majority 22 significant unshycials and five other specified Greek Families 113 several OL 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)

NLT reads ldquoNo one has ever seen God But his only Son who is himself God is near to the Fashytherrsquos heart he has told us about himrdquo Footnote reads ldquoSome manuscripts read his one and only Sonrdquo

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo(The modern versions miss three vital points in this verse 1) Jesus was ldquobegottenrdquo 2) Jesus is not a begotten ldquoGodrdquomdashGod the Father not having ldquocreatedrdquo Him 3) ldquoGod the one and Onlyrdquo does not acshyknowledge Jesusrsquo specific divine sonshipmdashldquomonogenesrdquo)

The Majority text reads ldquoonly begotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo ignores reference to Jesusrsquo unique status as Godrsquos incarnshyate Son in the flesh (according to Greek) No 2 ldquoOnly begotshyten Godrdquo originates from early Gnostic heresy about various typeslevels of deities (ldquoaeonsrdquo) and the belief that Jesus was a ldquocreated deityrdquo No 3 ldquoGod the one and Onlyrdquo does not uniquely refer to Jesus as God the Fatherrsquos Son (Gk monoshygenes)

John 313 mdash ldquoAnd no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heavenrdquo

Reads ldquoFor only I the Son of Man have come to earth and will return to heaven againrdquo Footnote reads ldquo313 Some mashynuscripts add who is in heavenrdquo

(Obviously this is a paraphrase and it omits that only Jesus has come down to earth from heaven)

Reads ldquoNo one has ascended into heaven but He who descenshyded from heaven the Son of Manrdquo

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the 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 reference to the fact that since His ascension Jesus has been and will remain in heaven forevermore Support for the KJV majority of Greek 18 sigshynificant uncials the Vulgate Families 113 (Caesareanmdashhyshybrid) the Syriac Peshitta and Harclean the Armenian and several OL

KJV NLT 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])

Reads ldquoSo that everyone who believes in me will have eternal liferdquo

Reads ldquoSo that whoever beshylieves will in Him have eternal liferdquo

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 everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5600-plus Greek MSS support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor an angel went down at a certain season into the pool and troubled the water whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he hadrdquo

This verse omitted Footnote reads ldquo53 Some manuscripts add waiting for a certain moveshyment of the water 4for an angel of the Lord came from time to time and stirred up the water And the first person to step down into it afterward was healedrdquo

The last portion of v 3b and all of v 4 are bracketed to indicate suspicion about validity Footshynote reads ldquo53 Early mss do not contain the remainder of v 3 nor v 4rdquo

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible)

This verse omitted Footnote reads ldquoSome less important mashynuscripts paralyzedmdashand they waited for the moving of the washyters From time to time an angel of the Lord would come down and stir up the waters The first one into the pool after each such disturbance would be cured of whatever disease he hadrdquo

Four of the oldest five MSS plus two still-older fragments and three other specified Greek plus Vulgate Bohairic and Arshymenian portions as well as two other versions do not include these words But the vast ma shy jority do include them includshying one of the earliest and a reshyvision of a second among the oldest five Nineteen significant uncials do support the Majority plus Families 113 the Peshitta and Harclean and much more Omission of these words reshymoves the divine miracle in the healing of those immersed in the pool

John 647 mdash ldquoVerily verily I say unto you He that believeth on me hath everlasting liferdquo

(The Greek eỉs egravemeacute ldquointo merdquo ldquoin merdquo or ldquoon merdquo is lacking in the modern versions)

Reads ldquoI assure you anyone who believes in me already has eternal liferdquo

(ldquoAlready hasrdquo either is a Greek minority variant readingmdashfrom a relatively rarely availed manushyscript or such familymdashor is a modshyernistic alteration to an old Greek manuscript which was made for contemporary usage)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo

Reads ldquoI tell you the truth he who believes has everlasting liferdquo

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate 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 Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV NLT 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 in Luke 430)

Reads ldquoAt that point they picked up stones to kill him But Jesus hid himself from them and left the Templerdquo

Reads ldquoTherefore they picked up stones to throw at Him but Jesus hid Himself and went out of the templerdquo

(Essential opposition to the Mashyjority comes from Greek P66 P75 Aleph B D W [5th] and Theta [9th] Ten Old Latin the Vulgate the Armenian the Sinaitic (4th) the Sahidic and some of the Bohairic also are among the minority But they are outweighed by the vast majority of NT Greek MSS)

Reads ldquoAt this they picked up stones to stone him but Jesus hid himself slipping away from the temple groundsrdquo

(As with the NASB here no footnote is mentioned for any other reading)

Majority text reads ldquoTherefore they picked up stones so that they might throw at Him but Jesus was hidden and went out of the temple having gone through their midst and passed by thusrdquo The removal of the clause in question omits the dishyvine miracle of Jesusrsquo supernatshyural power (invisibility) Lower Christology The Majorshyity is supported directly by 16 significant uncials and six other Greek Families 1 amp 13 and the Harclean the Gothic the Ethiopic and more

John 1332 mdash ldquoIf God be glorishyfied in him God shall also glorishyfy him in himself and shall straightway glorify himrdquo

NLT reads ldquoAnd God will bring me into my glory very soonrdquo Footnote reads ldquo1332 Some manuscripts read And if God is glorified in him [the Son of Man] God will bring rdquo

(Again this is an obvious parashyphrase here from a ldquoBiblerdquo whose translators refer to it as a ldquodynamic equivalencerdquo mdashldquothought-for-thoughtrdquomdashtrans-lation Furthermore note the the omission)

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 very close to the Majority text)

NIV reads ldquoIf God is glorified in himc God will glorify the Son in himself and will glorify him at oncerdquo Footnote reads ldquoc 32 Many early manuscripts do not have If God is glorified in himrdquo

(The translators here use ldquomany earlyrdquo in an attempt to offset the overwhelming majority of manushyscripts opposing their minority text)

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and 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 uncials Family 13 the Peshitta Gothic Vulgate and others

Acts 230 mdash ldquoTherefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins ac shy cording to the flesh he would raise up Christ to sit on his thronerdquo

(This verse is a reference to II Samuel 12 in which God tells David that the Messiah will emerge from his bloodline)

Reads ldquoBut he was a prophet and he knew God had promised with an oath that one of Davidrsquos own descendants would sit on Davidrsquos throne as the Messiahrdquo

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)

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 uncialsrdquo Other support includes some Byz three OL the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek MSS dominate against itmdash90 or more extant Greek plus others)

Four of the earliest five MSS plus several versions or porshytions of them omit the undershylined portions But the Majority text includes them as do six other specified Greek MSS plus the Harclean Most of the early church fathers oppose But Tertullian (Latin d 220) whose extant writings number 36-8 (82) for the Textus Reshyceptus was for the Byz Only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV NLT NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

NLT Reads ldquoWhen we were utshyterly helpless Christ came at just the right time and died for us sinshynersrdquo

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is inshycorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

Reads ldquoSo now there is no conshydemnation for those who belong to Christ Jesusrdquo

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 NA27 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 footshynote referring to ldquosome later manuscripts rdquo Most of the MSS incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo So the final independent clause is not repetitious with ldquogood thingsrdquo being differentiated from ldquogospel of peacerdquo)

Reads ldquo That is what the Scriptures mean when they say ldquoHow beautiful are the feet of those who bring good newsrdquo Footnote simply cites the source of the verse Isaiah 527

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 proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV NLT 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)

NLT reads ldquo And he gave them authority to cast out demonsrdquo

NASB reads ldquo and to have authority to cast out demonsrdquo

NIV reads ldquo and to have aushythority to drive out demonsrdquo

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 percent of extant NT MSS But the Majority text includes ldquoto heal diseasesrdquo as do the overwhelming number of other manuscripts 21 sigshynificant uncials and five othshyers most Old Latin the Latin Vulgate (common) the Peshyshitta and Harclean the Gothshyic the Armenian and others

Mark 329 mdash ldquoBut he that shall blaspheme against the Holy Ghost hath never forgiveness but is in danger of eternal dam shy nation rdquo

Reads ldquo but anyone who blasphemes against the Holy Spirit will never be forgiven he is guilty of an eternal sinrdquo

Reads ldquo but whoever blasshyphemes against the Holy Spirit never has forgiveness but is guilty of an eternal sinrdquo

Reads ldquo but whoever blasshyphemes against the Holy Spirit will never be forgiven he is guilty of an eternal sinrdquo

Again the modern versions mitigate the severity of the sense using ldquoeternal sinrdquo rather than the frightening truth ldquoeternal damnationrdquomdashdifferent Greek words The Majority text is supported by 12 significant uncials seven other Greek MSS the Syriac Peshitta and Harclean the Old Latin Family 1 others Modshyern scholarsrsquo second-favorite MS Aleph even opposes their adopted reading But damnation doesnrsquot sell their ldquoBiblesrdquo

Mark 611b mdash ldquoVerily I say unto you It shall be more tolershyable for Sodom and Gomorrha in the day of judgment than for that cityrdquo

(Also see Matthew 1015)

NLT Verse 11b at left is omitshyted

NASB Verse 11b at left is omitted

NIV Verse 11b at left is omitshyted

Among extant Greek NT manushyscripts only eight significant uncials of the 5600-plus omit this portion plus several OL the Vulgate and Sahidic and more Again this omission reshyduces 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 NLT NASB NIV PROBLEMMark 929 mdash ldquoAnd he said unto them This kind can come forth by nothing but by prayer and fastingrdquo

(Also see Matthew 1721)

Omits ldquoand fastingrdquo and footshynote reads ldquoSome manuscripts add and fastingrdquo

Omits ldquoand fastingrdquo

(The vast majority of the Byzshyantine [Majority] text includes ldquoand fastingrdquo as do 17 significant uncials families 1 and 13 most of the Old Latin the Vulgate the Syriac Peshitta and Harclean and others)

Omits ldquoand fastingrdquo and footshynote reads ldquoSome manuscripts prayer and fastingrdquo

On the basis of only three existshying manuscripts ldquo and fastshyingrdquo is removed from this verse by nearly every modern ldquoBiblerdquo version Is fasting now unfashshyionable 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 Sashyvior)

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

(Also see Matthew 186 and Luke 172)

Reads ldquoBut if anyone causes one of these little ones who trusts in me to lose faith it would be betshyter for that person to be thrown into the sea with a large millshystone tied around the neckrdquo

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 The NLTrsquos ldquo to lose faithrdquo also is incorrect Once more the translators have defied their own Greek source text which includes ldquothe ones who believe in me rdquo A reshycent interlinear by Zondervan inserts the words ldquoto sinrdquo unshyderneath the NA Greek that exshycludes 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)

NLT omits the verse then adds the footnote ldquoSome manuscripts add verse 44 (which is identical to 948)rdquo

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

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 sigshynificant uncials The translators seem to disapprove of the ldquoreshypetitionrdquo of this phrase as well as of the foreboding tone Some early scribes also took liberties in their copying by ldquoremoving repetitionrdquo Satan is a master of partial truthsmdashwhat has been manifested here

KJV NLT 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

(Also see Matthew 1624 and Luke 923)

The independent clause ldquotake up thy cross rdquo is omitted

The independent clause ldquotake up thy cross rdquo is omitted

The independent clause ldquotake up thy cross rdquo is omitted

Despite the vast majority of manuscripts (90-95 percent) supporting the inclusion of ldquotaking up thy crossrdquo after ldquoand follow merdquo modern versions have omitted the former Omission reduces the burden of discipleship How convenient for the modernistic critical translators and their readers 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)

Reads ldquo Dear children it is very hard to get into the kingdom of Godrdquo Footnote reads ldquoSome manuscripts add for those who trust in richesrdquo

Reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

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 eshytant MSS include ldquofor them who trust in richesrdquo as well as 21 significant uncials the Peshyshitta and Harclean and much of the Old Latin (2nd) plus more Including the omitted portion would indeed offend todayrsquos wealthy The true readshying wouldnrsquot sell

Mark 1126 mdash ldquoBut if ye do not forgive neither will your Father which is in heaven forgive your trespassesrdquo

(Also see in Matthew 615 and similar in Proverbs 2113)

This verse is omitted by the NLT The footnote reads ldquoSome mashynuscripts add verse 26 But if you do not forgive neither will your father who is in heaven forgive your sinsrdquo

(The NA-UBS exclude this verse despite its critical doctrine 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

This verse is omitted from the NIV The footnote reads ldquoSome manuscripts add verse 26 But if you do not forgive neither will your father who is in heaven forshygive your sinsrdquo

Only 14 manuscripts andor versions extant do not include this verse The two earliest mashynuscripts (ca 325-360 AD) excluding ldquofragmentsrdquo do not include this verse However three of the earliest five manushyscripts include the verse Again ldquosome manuscriptsrdquo is major distortion of the truth Also supporting the Byz text are 20 major uncials (incl A) Familshyies 1 amp13 the Peshitta and Harclean the Gothic plus some Old Latin MSS and still more

KJV NLT 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)

NLT reads ldquoAnd since you donrsquot know when they will happen stay alert and keep watchrdquo Footshynote reads ldquoSome manuscripts add and prayrdquo

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 outshyright deception ldquoMostrdquo would be correct The sordid NU (NAUBS) critical apparatus sides with the modern translatshyors Do these committees and their corporate owners not want people to pray (Minority deshyfense 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

NLT omits the verse then folshylows with the footnote ldquoSome manuscripts add verse 28 And the Scripture was fulfilled that said ldquoHe was counted among those who were rebelsrdquo

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)

Either significant Greek MSS two Old Latin several other Greek some Coptic the Sinaitshyic the Sahidic and several othshyer MSS do not contain this verse But the Majority text (90-95) 19 significant unshycials Families 1 amp 13 the Peshyshitta and Harclean the Gothic and two other versions do inshyclude this verse Moderns acshyknowledge the reference to prophecy yet argue against its fulfillment What is to be made of this

Mark 169-20 mdash This passage details the appearance of Jesus after His resurrection first to Mary Magdalene then to Cleoshypas and another disciple folshylowed by to the disciples on three occasions

(Without this ldquolonger endingrdquo the Gospel of Mark would end with ldquo (they) fled from the sepshyulchre for they trembled and were amazed neither said they any thing to any man for they were afraidrdquo)

The NLT omits the entire passhysage then adds this footnote ldquoThe most reliable early manushyscripts conclude the Gospel of Mark at verse 8 Other manushyscripts include various endings to the Gospel Two of the more noteworthy endings are printed hererdquo (Note What other ldquoless noteshyworthyrdquo readings are extant In which manuscripts In which ldquoBiblerdquo version[s] if any Again the reader evidently simply is supshyposed to ldquotake the lsquoscholarsrsquo word for itrdquo without any specific inshyformation being cited)

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 mashynuscripts and some other ancient 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 witshynesses only Aleph and B one cursive the Sinaitic and severshyal other MSS do not have this passage What is more three of the earliest five manuscripts do include the passage ldquoEarliest manuscriptsrdquo refers to what conservative 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 NLT 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

Reads ldquo Greetings you who are highly favored The Lord is with yourdquo Footnote reads ldquoSome manuscripts add Blessed are you among womenrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo But it is obvious that within this context ldquohailrdquo or ldquorejoicerdquo clearly are more appropriate ldquoGreetingsrdquo to the woman God choose to bear His son hardly is worthy)

Reads ldquo Greetings favored one The Lord is with yourdquo

Reads ldquo Greetings you who are highly favored The Lord is with yourdquo

The Majority text reads ldquo Rejoice favored woman the Lord is with you blessed are you among womenrdquo Three of the earliest MSS (codices A C D) plus 17 other significshyant uncials the Peshitta 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 deshyfying (rightfully) historical veneration of Mary and ldquoholy relicsrdquo by Catholics hence osshytensibly reasoning for omisshysionmdasha compromise

Luke 214 mdash ldquoGlory to God in the highest and on earth peace good will toward menrdquo

Reads ldquoGlory to God in the highest heaven and peace on earth to all whom God favorsrdquo Footnote reads ldquoOr and peace on earth for all those pleasing God Some manuscripts read and peace on earth goodwill among peoplerdquo

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

Reads ldquo Glory to God in the highest and on earth peace to men on whom his favor restsrdquo

Firstly the majority of MSS have Greek text closely matching 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)

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)

The NLT sorely departs from even its own corrupted source texts (codices Aleph and B) reading ldquoHis parents didnrsquot miss him at first rdquo

The NASB also relying on coshydices Aleph and B (plus only elshyeven others) provides another loose ldquotranslationrdquo ldquoBut his parshyents were unaware of itrdquo

The NIV is equally divergent from its own source texts ldquoAfter the feast was over while his parshyents were returning home rdquo

The ldquoMajority textrdquo (also ldquoByzantinerdquo ldquoTraditionalrdquo ldquoAntiochianrdquo ldquoConstantinoshypolitanrdquo or ldquoEcclesiasticalrdquo) reads ldquoJoseph and his mother rdquo as it should Joseph was NOT Jesusrsquo real father God the Father is Jesusrsquo father (ldquoParentsrdquo is probably a ruse to escape controversy as some variants read ldquofatherrdquo) Mary birthed Jesus Joseph was an earthly surrogate father He did not provide the ldquoseedrdquo of Christ the Holy Spirit did

KJV NLT 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)

NLT reads ldquoBut Jesus told him lsquoNo The Scriptures say ldquoPeople need more than bread for their liferdquorsquordquo The footnote only asshycribes the statement to its Old Testament origin in Deuteroshynomy 83

NASB reads ldquoAnd Jesus anshyswered him lsquoIt is written ldquoMAN SHALL NOT LIVE ON BREAD ALONErdquorsquordquo

NIV reads ldquoJesus answered lsquoIt is written ldquoMan does not live on bread alonerdquorsquordquo Again the footshynote only attributes 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 Majorshyity text includes the phrase Without these words the meanshying is incomplete What else does he live by Man certainly must live by the Word of God lest he be hopelessly lost Also supporting the Majority are 17 other significant uncials plus the Peshitta and Harclean the Gothic and Armenian and some OL

Luke 935 mdash ldquoAnd there came a voice out of the cloud saying This is my beloved Son hear himrdquo

(Also see Matthew 317)

Reads ldquo This is my Son my Chosen One Listen to himrdquo Footnote says ldquoSome manushyscripts read This is my beloved Sonrdquo

Reads ldquo This is my Son My Chosen One listen to Himrdquo

Reads ldquo This is my Son whom I have chosen listen to himrdquo

Only five significant Greek unshycials P45 and P47 plus Family 1 (Grfive MSS) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobeshylovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant unshycials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobeshylovedrdquo Two of the oldest extant manuscripts codices A and C much more reliable than modshyern 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)

NLT ldquoAnd they went on to anshyother villagerdquo Verse 56 is omitshyted in its entirety and the followshying footnote is added ldquo955 Some manuscripts add And he said ldquoYou donrsquot realize what your hearts are like 56For the Son of Man has not come to desshytroy menrsquos lives but to save themrsquordquo

NASB Questions the authentishycity of the last portion of verse 55 and all of verse 56 by surshyrounding with brackets No footshynote exists even to explain the full significance of the bracketshying

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manuscripts them And he said lsquoYou do not know what kind of spirit you are of for the Son of Man did not come to destroy menrsquos lives but to save themrsquo 56Andrdquo

(Also note the context of this verse which clearly justifies its appearance)

Again ldquosome manuscriptsrdquo is a profound understatement Verse 56 exists in the Majority text The minority text does howshyever have the support of 16 significant uncials plus two pashypyri (P45 and P75mdashboth 3rd

Cent) many of the Greek the Ethiopic the Sinaitic (4th) the Sahidic and a few of the Old Latin and Bohairic (Among the NU textrsquos uncial support are all five of the ldquoold uncialsrdquo Aleph A B C and D)

KJV NLT NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unto them When ye pray say Our Father which art in heaven Hallowed be thy name Thy kingdom come Thy will be done as in heaven so in earthrdquo

(Also see Matthew 69)

Reads ldquoHe said lsquoThis is how you should pray ldquoFather may your name be honored May your Kingdom come soon rdquorsquordquo

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your name Your kingdom come rdquorsquordquo Footnote reads ldquoLater mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(This subjective remark in the footnote is little more than modshyernistic conjecturemdashnothing more than an unproven theory regarding gospel ldquoharmonizationrdquo)

Reads ldquoHe said to them lsquoWhen you pray say ldquoFather hallowed be your name your kingdom come rdquorsquordquo Footnote reads ldquoa 2 Some manuscripts Our Father in heavenrdquo

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

NTL ldquoMay your kingdom come soonrdquo

(No footnote accompanies the abshysence of the remainder of this verse portion)

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 modshyern biblical scholars)

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 marshygin of 802 to 198

Luke 1828 mdash ldquoAnd Peter said Lo and we have left all and folshylowed theerdquo

(Also see Matthew 1927)

NLT reads ldquoPeter said lsquoWe have left our homes and followed yoursquordquo

(This translation committeersquos Greek source text reads ldquoLook we have left what was ours and followed yourdquo ldquoHomesrdquo obvishyously is a severe compromise to lessen the degree of personal sacrishyficemdasha concession to a wanton worldly readership)

NASB reads ldquoAnd Peter said lsquoWe have left all we had to folshylow yoursquordquo

NIV reads ldquoPeter said to him lsquoWe have left all we had to folshylow yoursquordquo

The NLT does not follow its own Greek source text ldquowhat was ours rdquo The NASB and NIV though close to their underlying Greek sources still are not entirely 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 NLT NASB NIV PROBLEMLuke 2136 mdash ldquoWatch ye thereshyfore and pray always that ye may be accounted worthy to esshycape all these things that shall come to pass and to stand before the Son of manrdquo

(ldquoBe accounted worthy rdquo means that the redeemed the children of God should live sanctified lives which exude the ldquofruit of the spirshyitrdquomdasha signal to the world that they already have been justified and reshydeemed through Godrsquos grace These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

Reads ldquoKeep a constant watch And pray that if possible you may escape these horrors and 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 NLT that those saved before the Great Tribulation begins still must endure it Alternshyatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos abominable attacks)

Reads ldquoBut keep on the alert at all times praying that you may have strength to escape all these things that are about to take place and to stand before the Son of Manrdquo

(Note that this particular reading nullifies the pre-tribulational rapshyture The implied result is as this verse reads in the NASB that those saved before the Great Tribulation still must endure it Alshyternatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos wrath)

Reads ldquoBe always on the watch and pray that you may be able to escape all that is about to hapshypen and that you may be able to stand before the Son of Manrdquo

(Once again the source Greek here nullifies the pre-tribulational rapture The NIV reading also misrepresents the source text with ldquo that you may be able to standrdquo possibly indicating that some meritorious human behavior may lead to believersrsquo redeemed appearance before Christ Notice the difference in the KJV ldquoand to stand rdquo rather than ldquo may be able to standrdquo)

The minority Greek sources for the modern versions support their readings but are incorrect The Majority text reads ldquoWatch therefore in every time praying that you may be ac shy counted worthy to escape all the things being about to hapshypen and to stand before the Son of Manrdquo The NLT NASB and NIV nullify the pre-tribulashytional rapture seeming to indicshyate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver believers 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 signifies that the intensity of Christrsquos angst compares his sweat drops to blood as a similie His sweat was not literally blood This is proven by the fact that the Greek osei means ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquomdashcertainly metaphorical)

The verses are included but the footnote reads ldquoThese verses are not included in many ancient mashynuscriptsrdquo

Verses are included without note Verses are included and the footshynote reads ldquoSome early manushyscripts do not have verses 43 and 44rdquo

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 NLT NASB NIV PROBLEMLuke 2264 mdash ldquoAnd when they had blindfolded him they struck him on the face and asked him saying Prophesy who is it that smote theerdquo

(Also see Matthew 2668 and Mark 1465)

Reads ldquoThey blindfolded him then they hit him and asked lsquoWho hit you that time you prophetrsquordquo

Reads ldquo And they blindfolded Him and were asking Him sayshying lsquoProphesy who is the one who hit Yoursquordquo

Reads ldquoThey blindfolded him and demanded lsquoProphesy Who hit yoursquordquo

The NLT NASB and NIV omit any reference to the actual conshytact point [the face] of the beatshying The Majority text reads ldquoAnd covering him they were striking His face and were askshying Him saying rdquo Only eight specified Greek MSS of the 5600-plus extant support the modern reading plus many Greek cursives and the Bohairshyic Seventeen significant unshycials the Peshitta and Harclean plus the Ferrar group 13 (Caesarean) the Armenian and Ethiopic and the Vulgate supshyport 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)

NLT ldquoJesus said lsquoFather forshygive these people because they donrsquot know what they are doingrsquordquo Footnote reads ldquoThis sentence is not included in many ancient manuscriptsrdquo

NASB ldquoBut Jesus was saying lsquoFather forgive them for they do not know what they are doingrsquordquo

(Note the consistency by absence between this verse and Mark 1126 The modern versions omit the Luke 2334a reference to Jeshysusrsquo forgiveness of His murderers as well as omit Mark 1116 Godrsquos charge for humans to forgive one another)

NIV ldquoJesus said lsquoFather forgive them for they do not know what they are doingrsquordquo Footnote reads ldquoSome early manuscripts do not have this sentencerdquo

The 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 compliance from modern liberals The overwhelming lot of the Majorshyity text here is supported by 24 significant uncials and five othshyer Greek the Vulgate the Peshyshitta and Harclean Families 1 amp 13 the Armenian and Ethiopic and more

KJV NLT 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 inconsequential to the meaning)

NTL reads ldquoHowever Peter ran to the tomb to look Stooping he peered in and saw the empty linshyen wrappings then he went home again wondering what had happenedrdquo

NASB reads ldquoBut Peter got up and ran to the tomb stooping and looking in he saw the linen wrappings only and he went away to his home marveling at what had happenedrdquo

(The Greek parakupsas means both ldquoto stoop downrdquo and ldquoto look intordquo)

NIV reads ldquoPeter however got up and ran to the tomb Bending over he saw the strips of linen lying by themselves and he went away wondering to himself what had happenedrdquo Footnote reads ldquoSome manuscripts do not inshyclude this verserdquo

(ldquoSome manuscriptsrdquo No All but about 25 MSS or fewer of any kindmdashperiod)

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 pashypyrus 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 Majorshyity reading as well as nine othshyer specified Greek MSS plus the Peshitta and Harclean Famshyilies 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzshyantine reading Moderns have abandoned their revered ldquoearlishyest manuscriptsrdquo Whymdashexshyternal pressure perhaps 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 ldquoAs he spoke he held out his hands for them to see and he showed them his feetrdquo Footnote reads ldquoSome manuscripts do not include this verserdquo

Reads ldquoAnd when He had said this He showed them His hands and His feetrdquo

(The NASB translatorsrsquo source text the NU [NA27 and UBS4] does not include verse 40 as indicshyated in the Zondervan Greek and English Interlinear New Testament [NASBNIV] But from the same Greek edition the NRSV interlinshyear editor P McReynolds does inshyclude verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their greatest signposts)

Reads ldquoWhen he had said this he showed them this hands and feetrdquo

Only the corrupt Codex D (Bezae) represents the Greek minority text In addition just six of the Old Latin (2nd) and the Syriac Sinaitic (4th) and Curetonian (5th) versions omit this verse Among those which include it are the Majority 22 significant codices (including Aleph and B) and six other Greek P75 and the Peshitta and Harclean plus more Regarding the other modern versions cited here they are similar to the Majority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV NLT NASB NIV PROBLEMLuke 2447 mdash ldquoAnd that repentshyance and remission of sins should be preached in his name among all nations beginning at Jerusalemrdquo

NLT ldquoWith my authority take this message of repentance to all the nations beginning in Jerusshyalem lsquoThere is forgiveness of sins for all who turn to mersquordquo

NASB ldquo and that repentance for forgiveness of sins would be proclaimed in His name to all the nations beginning from Jerusshyalemrdquo

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 versions is the same notice how the NLT and NASB devishyate Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separate The Majority 22 significant unshycials and five other specified Greek Families 113 several OL 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)

NLT reads ldquoNo one has ever seen God But his only Son who is himself God is near to the Fashytherrsquos heart he has told us about himrdquo Footnote reads ldquoSome manuscripts read his one and only Sonrdquo

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo(The modern versions miss three vital points in this verse 1) Jesus was ldquobegottenrdquo 2) Jesus is not a begotten ldquoGodrdquomdashGod the Father not having ldquocreatedrdquo Him 3) ldquoGod the one and Onlyrdquo does not acshyknowledge Jesusrsquo specific divine sonshipmdashldquomonogenesrdquo)

The Majority text reads ldquoonly begotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo ignores reference to Jesusrsquo unique status as Godrsquos incarnshyate Son in the flesh (according to Greek) No 2 ldquoOnly begotshyten Godrdquo originates from early Gnostic heresy about various typeslevels of deities (ldquoaeonsrdquo) and the belief that Jesus was a ldquocreated deityrdquo No 3 ldquoGod the one and Onlyrdquo does not uniquely refer to Jesus as God the Fatherrsquos Son (Gk monoshygenes)

John 313 mdash ldquoAnd no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heavenrdquo

Reads ldquoFor only I the Son of Man have come to earth and will return to heaven againrdquo Footnote reads ldquo313 Some mashynuscripts add who is in heavenrdquo

(Obviously this is a paraphrase and it omits that only Jesus has come down to earth from heaven)

Reads ldquoNo one has ascended into heaven but He who descenshyded from heaven the Son of Manrdquo

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the 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 reference to the fact that since His ascension Jesus has been and will remain in heaven forevermore Support for the KJV majority of Greek 18 sigshynificant uncials the Vulgate Families 113 (Caesareanmdashhyshybrid) the Syriac Peshitta and Harclean the Armenian and several OL

KJV NLT 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])

Reads ldquoSo that everyone who believes in me will have eternal liferdquo

Reads ldquoSo that whoever beshylieves will in Him have eternal liferdquo

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 everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5600-plus Greek MSS support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor an angel went down at a certain season into the pool and troubled the water whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he hadrdquo

This verse omitted Footnote reads ldquo53 Some manuscripts add waiting for a certain moveshyment of the water 4for an angel of the Lord came from time to time and stirred up the water And the first person to step down into it afterward was healedrdquo

The last portion of v 3b and all of v 4 are bracketed to indicate suspicion about validity Footshynote reads ldquo53 Early mss do not contain the remainder of v 3 nor v 4rdquo

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible)

This verse omitted Footnote reads ldquoSome less important mashynuscripts paralyzedmdashand they waited for the moving of the washyters From time to time an angel of the Lord would come down and stir up the waters The first one into the pool after each such disturbance would be cured of whatever disease he hadrdquo

Four of the oldest five MSS plus two still-older fragments and three other specified Greek plus Vulgate Bohairic and Arshymenian portions as well as two other versions do not include these words But the vast ma shy jority do include them includshying one of the earliest and a reshyvision of a second among the oldest five Nineteen significant uncials do support the Majority plus Families 113 the Peshitta and Harclean and much more Omission of these words reshymoves the divine miracle in the healing of those immersed in the pool

John 647 mdash ldquoVerily verily I say unto you He that believeth on me hath everlasting liferdquo

(The Greek eỉs egravemeacute ldquointo merdquo ldquoin merdquo or ldquoon merdquo is lacking in the modern versions)

Reads ldquoI assure you anyone who believes in me already has eternal liferdquo

(ldquoAlready hasrdquo either is a Greek minority variant readingmdashfrom a relatively rarely availed manushyscript or such familymdashor is a modshyernistic alteration to an old Greek manuscript which was made for contemporary usage)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo

Reads ldquoI tell you the truth he who believes has everlasting liferdquo

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate 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 Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV NLT 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 in Luke 430)

Reads ldquoAt that point they picked up stones to kill him But Jesus hid himself from them and left the Templerdquo

Reads ldquoTherefore they picked up stones to throw at Him but Jesus hid Himself and went out of the templerdquo

(Essential opposition to the Mashyjority comes from Greek P66 P75 Aleph B D W [5th] and Theta [9th] Ten Old Latin the Vulgate the Armenian the Sinaitic (4th) the Sahidic and some of the Bohairic also are among the minority But they are outweighed by the vast majority of NT Greek MSS)

Reads ldquoAt this they picked up stones to stone him but Jesus hid himself slipping away from the temple groundsrdquo

(As with the NASB here no footnote is mentioned for any other reading)

Majority text reads ldquoTherefore they picked up stones so that they might throw at Him but Jesus was hidden and went out of the temple having gone through their midst and passed by thusrdquo The removal of the clause in question omits the dishyvine miracle of Jesusrsquo supernatshyural power (invisibility) Lower Christology The Majorshyity is supported directly by 16 significant uncials and six other Greek Families 1 amp 13 and the Harclean the Gothic the Ethiopic and more

John 1332 mdash ldquoIf God be glorishyfied in him God shall also glorishyfy him in himself and shall straightway glorify himrdquo

NLT reads ldquoAnd God will bring me into my glory very soonrdquo Footnote reads ldquo1332 Some manuscripts read And if God is glorified in him [the Son of Man] God will bring rdquo

(Again this is an obvious parashyphrase here from a ldquoBiblerdquo whose translators refer to it as a ldquodynamic equivalencerdquo mdashldquothought-for-thoughtrdquomdashtrans-lation Furthermore note the the omission)

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 very close to the Majority text)

NIV reads ldquoIf God is glorified in himc God will glorify the Son in himself and will glorify him at oncerdquo Footnote reads ldquoc 32 Many early manuscripts do not have If God is glorified in himrdquo

(The translators here use ldquomany earlyrdquo in an attempt to offset the overwhelming majority of manushyscripts opposing their minority text)

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and 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 uncials Family 13 the Peshitta Gothic Vulgate and others

Acts 230 mdash ldquoTherefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins ac shy cording to the flesh he would raise up Christ to sit on his thronerdquo

(This verse is a reference to II Samuel 12 in which God tells David that the Messiah will emerge from his bloodline)

Reads ldquoBut he was a prophet and he knew God had promised with an oath that one of Davidrsquos own descendants would sit on Davidrsquos throne as the Messiahrdquo

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)

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 uncialsrdquo Other support includes some Byz three OL the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek MSS dominate against itmdash90 or more extant Greek plus others)

Four of the earliest five MSS plus several versions or porshytions of them omit the undershylined portions But the Majority text includes them as do six other specified Greek MSS plus the Harclean Most of the early church fathers oppose But Tertullian (Latin d 220) whose extant writings number 36-8 (82) for the Textus Reshyceptus was for the Byz Only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV NLT NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

NLT Reads ldquoWhen we were utshyterly helpless Christ came at just the right time and died for us sinshynersrdquo

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is inshycorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

Reads ldquoSo now there is no conshydemnation for those who belong to Christ Jesusrdquo

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 NA27 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 footshynote referring to ldquosome later manuscripts rdquo Most of the MSS incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo So the final independent clause is not repetitious with ldquogood thingsrdquo being differentiated from ldquogospel of peacerdquo)

Reads ldquo That is what the Scriptures mean when they say ldquoHow beautiful are the feet of those who bring good newsrdquo Footnote simply cites the source of the verse Isaiah 527

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 proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV NLT NASB NIV PROBLEMMark 929 mdash ldquoAnd he said unto them This kind can come forth by nothing but by prayer and fastingrdquo

(Also see Matthew 1721)

Omits ldquoand fastingrdquo and footshynote reads ldquoSome manuscripts add and fastingrdquo

Omits ldquoand fastingrdquo

(The vast majority of the Byzshyantine [Majority] text includes ldquoand fastingrdquo as do 17 significant uncials families 1 and 13 most of the Old Latin the Vulgate the Syriac Peshitta and Harclean and others)

Omits ldquoand fastingrdquo and footshynote reads ldquoSome manuscripts prayer and fastingrdquo

On the basis of only three existshying manuscripts ldquo and fastshyingrdquo is removed from this verse by nearly every modern ldquoBiblerdquo version Is fasting now unfashshyionable 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 Sashyvior)

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

(Also see Matthew 186 and Luke 172)

Reads ldquoBut if anyone causes one of these little ones who trusts in me to lose faith it would be betshyter for that person to be thrown into the sea with a large millshystone tied around the neckrdquo

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 The NLTrsquos ldquo to lose faithrdquo also is incorrect Once more the translators have defied their own Greek source text which includes ldquothe ones who believe in me rdquo A reshycent interlinear by Zondervan inserts the words ldquoto sinrdquo unshyderneath the NA Greek that exshycludes 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)

NLT omits the verse then adds the footnote ldquoSome manuscripts add verse 44 (which is identical to 948)rdquo

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

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 sigshynificant uncials The translators seem to disapprove of the ldquoreshypetitionrdquo of this phrase as well as of the foreboding tone Some early scribes also took liberties in their copying by ldquoremoving repetitionrdquo Satan is a master of partial truthsmdashwhat has been manifested here

KJV NLT 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

(Also see Matthew 1624 and Luke 923)

The independent clause ldquotake up thy cross rdquo is omitted

The independent clause ldquotake up thy cross rdquo is omitted

The independent clause ldquotake up thy cross rdquo is omitted

Despite the vast majority of manuscripts (90-95 percent) supporting the inclusion of ldquotaking up thy crossrdquo after ldquoand follow merdquo modern versions have omitted the former Omission reduces the burden of discipleship How convenient for the modernistic critical translators and their readers 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)

Reads ldquo Dear children it is very hard to get into the kingdom of Godrdquo Footnote reads ldquoSome manuscripts add for those who trust in richesrdquo

Reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

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 eshytant MSS include ldquofor them who trust in richesrdquo as well as 21 significant uncials the Peshyshitta and Harclean and much of the Old Latin (2nd) plus more Including the omitted portion would indeed offend todayrsquos wealthy The true readshying wouldnrsquot sell

Mark 1126 mdash ldquoBut if ye do not forgive neither will your Father which is in heaven forgive your trespassesrdquo

(Also see in Matthew 615 and similar in Proverbs 2113)

This verse is omitted by the NLT The footnote reads ldquoSome mashynuscripts add verse 26 But if you do not forgive neither will your father who is in heaven forgive your sinsrdquo

(The NA-UBS exclude this verse despite its critical doctrine 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

This verse is omitted from the NIV The footnote reads ldquoSome manuscripts add verse 26 But if you do not forgive neither will your father who is in heaven forshygive your sinsrdquo

Only 14 manuscripts andor versions extant do not include this verse The two earliest mashynuscripts (ca 325-360 AD) excluding ldquofragmentsrdquo do not include this verse However three of the earliest five manushyscripts include the verse Again ldquosome manuscriptsrdquo is major distortion of the truth Also supporting the Byz text are 20 major uncials (incl A) Familshyies 1 amp13 the Peshitta and Harclean the Gothic plus some Old Latin MSS and still more

KJV NLT 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)

NLT reads ldquoAnd since you donrsquot know when they will happen stay alert and keep watchrdquo Footshynote reads ldquoSome manuscripts add and prayrdquo

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 outshyright deception ldquoMostrdquo would be correct The sordid NU (NAUBS) critical apparatus sides with the modern translatshyors Do these committees and their corporate owners not want people to pray (Minority deshyfense 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

NLT omits the verse then folshylows with the footnote ldquoSome manuscripts add verse 28 And the Scripture was fulfilled that said ldquoHe was counted among those who were rebelsrdquo

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)

Either significant Greek MSS two Old Latin several other Greek some Coptic the Sinaitshyic the Sahidic and several othshyer MSS do not contain this verse But the Majority text (90-95) 19 significant unshycials Families 1 amp 13 the Peshyshitta and Harclean the Gothic and two other versions do inshyclude this verse Moderns acshyknowledge the reference to prophecy yet argue against its fulfillment What is to be made of this

Mark 169-20 mdash This passage details the appearance of Jesus after His resurrection first to Mary Magdalene then to Cleoshypas and another disciple folshylowed by to the disciples on three occasions

(Without this ldquolonger endingrdquo the Gospel of Mark would end with ldquo (they) fled from the sepshyulchre for they trembled and were amazed neither said they any thing to any man for they were afraidrdquo)

The NLT omits the entire passhysage then adds this footnote ldquoThe most reliable early manushyscripts conclude the Gospel of Mark at verse 8 Other manushyscripts include various endings to the Gospel Two of the more noteworthy endings are printed hererdquo (Note What other ldquoless noteshyworthyrdquo readings are extant In which manuscripts In which ldquoBiblerdquo version[s] if any Again the reader evidently simply is supshyposed to ldquotake the lsquoscholarsrsquo word for itrdquo without any specific inshyformation being cited)

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 mashynuscripts and some other ancient 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 witshynesses only Aleph and B one cursive the Sinaitic and severshyal other MSS do not have this passage What is more three of the earliest five manuscripts do include the passage ldquoEarliest manuscriptsrdquo refers to what conservative 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 NLT 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

Reads ldquo Greetings you who are highly favored The Lord is with yourdquo Footnote reads ldquoSome manuscripts add Blessed are you among womenrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo But it is obvious that within this context ldquohailrdquo or ldquorejoicerdquo clearly are more appropriate ldquoGreetingsrdquo to the woman God choose to bear His son hardly is worthy)

Reads ldquo Greetings favored one The Lord is with yourdquo

Reads ldquo Greetings you who are highly favored The Lord is with yourdquo

The Majority text reads ldquo Rejoice favored woman the Lord is with you blessed are you among womenrdquo Three of the earliest MSS (codices A C D) plus 17 other significshyant uncials the Peshitta 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 deshyfying (rightfully) historical veneration of Mary and ldquoholy relicsrdquo by Catholics hence osshytensibly reasoning for omisshysionmdasha compromise

Luke 214 mdash ldquoGlory to God in the highest and on earth peace good will toward menrdquo

Reads ldquoGlory to God in the highest heaven and peace on earth to all whom God favorsrdquo Footnote reads ldquoOr and peace on earth for all those pleasing God Some manuscripts read and peace on earth goodwill among peoplerdquo

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

Reads ldquo Glory to God in the highest and on earth peace to men on whom his favor restsrdquo

Firstly the majority of MSS have Greek text closely matching 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)

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)

The NLT sorely departs from even its own corrupted source texts (codices Aleph and B) reading ldquoHis parents didnrsquot miss him at first rdquo

The NASB also relying on coshydices Aleph and B (plus only elshyeven others) provides another loose ldquotranslationrdquo ldquoBut his parshyents were unaware of itrdquo

The NIV is equally divergent from its own source texts ldquoAfter the feast was over while his parshyents were returning home rdquo

The ldquoMajority textrdquo (also ldquoByzantinerdquo ldquoTraditionalrdquo ldquoAntiochianrdquo ldquoConstantinoshypolitanrdquo or ldquoEcclesiasticalrdquo) reads ldquoJoseph and his mother rdquo as it should Joseph was NOT Jesusrsquo real father God the Father is Jesusrsquo father (ldquoParentsrdquo is probably a ruse to escape controversy as some variants read ldquofatherrdquo) Mary birthed Jesus Joseph was an earthly surrogate father He did not provide the ldquoseedrdquo of Christ the Holy Spirit did

KJV NLT 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)

NLT reads ldquoBut Jesus told him lsquoNo The Scriptures say ldquoPeople need more than bread for their liferdquorsquordquo The footnote only asshycribes the statement to its Old Testament origin in Deuteroshynomy 83

NASB reads ldquoAnd Jesus anshyswered him lsquoIt is written ldquoMAN SHALL NOT LIVE ON BREAD ALONErdquorsquordquo

NIV reads ldquoJesus answered lsquoIt is written ldquoMan does not live on bread alonerdquorsquordquo Again the footshynote only attributes 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 Majorshyity text includes the phrase Without these words the meanshying is incomplete What else does he live by Man certainly must live by the Word of God lest he be hopelessly lost Also supporting the Majority are 17 other significant uncials plus the Peshitta and Harclean the Gothic and Armenian and some OL

Luke 935 mdash ldquoAnd there came a voice out of the cloud saying This is my beloved Son hear himrdquo

(Also see Matthew 317)

Reads ldquo This is my Son my Chosen One Listen to himrdquo Footnote says ldquoSome manushyscripts read This is my beloved Sonrdquo

Reads ldquo This is my Son My Chosen One listen to Himrdquo

Reads ldquo This is my Son whom I have chosen listen to himrdquo

Only five significant Greek unshycials P45 and P47 plus Family 1 (Grfive MSS) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobeshylovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant unshycials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobeshylovedrdquo Two of the oldest extant manuscripts codices A and C much more reliable than modshyern 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)

NLT ldquoAnd they went on to anshyother villagerdquo Verse 56 is omitshyted in its entirety and the followshying footnote is added ldquo955 Some manuscripts add And he said ldquoYou donrsquot realize what your hearts are like 56For the Son of Man has not come to desshytroy menrsquos lives but to save themrsquordquo

NASB Questions the authentishycity of the last portion of verse 55 and all of verse 56 by surshyrounding with brackets No footshynote exists even to explain the full significance of the bracketshying

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manuscripts them And he said lsquoYou do not know what kind of spirit you are of for the Son of Man did not come to destroy menrsquos lives but to save themrsquo 56Andrdquo

(Also note the context of this verse which clearly justifies its appearance)

Again ldquosome manuscriptsrdquo is a profound understatement Verse 56 exists in the Majority text The minority text does howshyever have the support of 16 significant uncials plus two pashypyri (P45 and P75mdashboth 3rd

Cent) many of the Greek the Ethiopic the Sinaitic (4th) the Sahidic and a few of the Old Latin and Bohairic (Among the NU textrsquos uncial support are all five of the ldquoold uncialsrdquo Aleph A B C and D)

KJV NLT NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unto them When ye pray say Our Father which art in heaven Hallowed be thy name Thy kingdom come Thy will be done as in heaven so in earthrdquo

(Also see Matthew 69)

Reads ldquoHe said lsquoThis is how you should pray ldquoFather may your name be honored May your Kingdom come soon rdquorsquordquo

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your name Your kingdom come rdquorsquordquo Footnote reads ldquoLater mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(This subjective remark in the footnote is little more than modshyernistic conjecturemdashnothing more than an unproven theory regarding gospel ldquoharmonizationrdquo)

Reads ldquoHe said to them lsquoWhen you pray say ldquoFather hallowed be your name your kingdom come rdquorsquordquo Footnote reads ldquoa 2 Some manuscripts Our Father in heavenrdquo

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

NTL ldquoMay your kingdom come soonrdquo

(No footnote accompanies the abshysence of the remainder of this verse portion)

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 modshyern biblical scholars)

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 marshygin of 802 to 198

Luke 1828 mdash ldquoAnd Peter said Lo and we have left all and folshylowed theerdquo

(Also see Matthew 1927)

NLT reads ldquoPeter said lsquoWe have left our homes and followed yoursquordquo

(This translation committeersquos Greek source text reads ldquoLook we have left what was ours and followed yourdquo ldquoHomesrdquo obvishyously is a severe compromise to lessen the degree of personal sacrishyficemdasha concession to a wanton worldly readership)

NASB reads ldquoAnd Peter said lsquoWe have left all we had to folshylow yoursquordquo

NIV reads ldquoPeter said to him lsquoWe have left all we had to folshylow yoursquordquo

The NLT does not follow its own Greek source text ldquowhat was ours rdquo The NASB and NIV though close to their underlying Greek sources still are not entirely 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 NLT NASB NIV PROBLEMLuke 2136 mdash ldquoWatch ye thereshyfore and pray always that ye may be accounted worthy to esshycape all these things that shall come to pass and to stand before the Son of manrdquo

(ldquoBe accounted worthy rdquo means that the redeemed the children of God should live sanctified lives which exude the ldquofruit of the spirshyitrdquomdasha signal to the world that they already have been justified and reshydeemed through Godrsquos grace These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

Reads ldquoKeep a constant watch And pray that if possible you may escape these horrors and 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 NLT that those saved before the Great Tribulation begins still must endure it Alternshyatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos abominable attacks)

Reads ldquoBut keep on the alert at all times praying that you may have strength to escape all these things that are about to take place and to stand before the Son of Manrdquo

(Note that this particular reading nullifies the pre-tribulational rapshyture The implied result is as this verse reads in the NASB that those saved before the Great Tribulation still must endure it Alshyternatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos wrath)

Reads ldquoBe always on the watch and pray that you may be able to escape all that is about to hapshypen and that you may be able to stand before the Son of Manrdquo

(Once again the source Greek here nullifies the pre-tribulational rapture The NIV reading also misrepresents the source text with ldquo that you may be able to standrdquo possibly indicating that some meritorious human behavior may lead to believersrsquo redeemed appearance before Christ Notice the difference in the KJV ldquoand to stand rdquo rather than ldquo may be able to standrdquo)

The minority Greek sources for the modern versions support their readings but are incorrect The Majority text reads ldquoWatch therefore in every time praying that you may be ac shy counted worthy to escape all the things being about to hapshypen and to stand before the Son of Manrdquo The NLT NASB and NIV nullify the pre-tribulashytional rapture seeming to indicshyate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver believers 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 signifies that the intensity of Christrsquos angst compares his sweat drops to blood as a similie His sweat was not literally blood This is proven by the fact that the Greek osei means ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquomdashcertainly metaphorical)

The verses are included but the footnote reads ldquoThese verses are not included in many ancient mashynuscriptsrdquo

Verses are included without note Verses are included and the footshynote reads ldquoSome early manushyscripts do not have verses 43 and 44rdquo

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 NLT NASB NIV PROBLEMLuke 2264 mdash ldquoAnd when they had blindfolded him they struck him on the face and asked him saying Prophesy who is it that smote theerdquo

(Also see Matthew 2668 and Mark 1465)

Reads ldquoThey blindfolded him then they hit him and asked lsquoWho hit you that time you prophetrsquordquo

Reads ldquo And they blindfolded Him and were asking Him sayshying lsquoProphesy who is the one who hit Yoursquordquo

Reads ldquoThey blindfolded him and demanded lsquoProphesy Who hit yoursquordquo

The NLT NASB and NIV omit any reference to the actual conshytact point [the face] of the beatshying The Majority text reads ldquoAnd covering him they were striking His face and were askshying Him saying rdquo Only eight specified Greek MSS of the 5600-plus extant support the modern reading plus many Greek cursives and the Bohairshyic Seventeen significant unshycials the Peshitta and Harclean plus the Ferrar group 13 (Caesarean) the Armenian and Ethiopic and the Vulgate supshyport 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)

NLT ldquoJesus said lsquoFather forshygive these people because they donrsquot know what they are doingrsquordquo Footnote reads ldquoThis sentence is not included in many ancient manuscriptsrdquo

NASB ldquoBut Jesus was saying lsquoFather forgive them for they do not know what they are doingrsquordquo

(Note the consistency by absence between this verse and Mark 1126 The modern versions omit the Luke 2334a reference to Jeshysusrsquo forgiveness of His murderers as well as omit Mark 1116 Godrsquos charge for humans to forgive one another)

NIV ldquoJesus said lsquoFather forgive them for they do not know what they are doingrsquordquo Footnote reads ldquoSome early manuscripts do not have this sentencerdquo

The 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 compliance from modern liberals The overwhelming lot of the Majorshyity text here is supported by 24 significant uncials and five othshyer Greek the Vulgate the Peshyshitta and Harclean Families 1 amp 13 the Armenian and Ethiopic and more

KJV NLT 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 inconsequential to the meaning)

NTL reads ldquoHowever Peter ran to the tomb to look Stooping he peered in and saw the empty linshyen wrappings then he went home again wondering what had happenedrdquo

NASB reads ldquoBut Peter got up and ran to the tomb stooping and looking in he saw the linen wrappings only and he went away to his home marveling at what had happenedrdquo

(The Greek parakupsas means both ldquoto stoop downrdquo and ldquoto look intordquo)

NIV reads ldquoPeter however got up and ran to the tomb Bending over he saw the strips of linen lying by themselves and he went away wondering to himself what had happenedrdquo Footnote reads ldquoSome manuscripts do not inshyclude this verserdquo

(ldquoSome manuscriptsrdquo No All but about 25 MSS or fewer of any kindmdashperiod)

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 pashypyrus 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 Majorshyity reading as well as nine othshyer specified Greek MSS plus the Peshitta and Harclean Famshyilies 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzshyantine reading Moderns have abandoned their revered ldquoearlishyest manuscriptsrdquo Whymdashexshyternal pressure perhaps 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 ldquoAs he spoke he held out his hands for them to see and he showed them his feetrdquo Footnote reads ldquoSome manuscripts do not include this verserdquo

Reads ldquoAnd when He had said this He showed them His hands and His feetrdquo

(The NASB translatorsrsquo source text the NU [NA27 and UBS4] does not include verse 40 as indicshyated in the Zondervan Greek and English Interlinear New Testament [NASBNIV] But from the same Greek edition the NRSV interlinshyear editor P McReynolds does inshyclude verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their greatest signposts)

Reads ldquoWhen he had said this he showed them this hands and feetrdquo

Only the corrupt Codex D (Bezae) represents the Greek minority text In addition just six of the Old Latin (2nd) and the Syriac Sinaitic (4th) and Curetonian (5th) versions omit this verse Among those which include it are the Majority 22 significant codices (including Aleph and B) and six other Greek P75 and the Peshitta and Harclean plus more Regarding the other modern versions cited here they are similar to the Majority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV NLT NASB NIV PROBLEMLuke 2447 mdash ldquoAnd that repentshyance and remission of sins should be preached in his name among all nations beginning at Jerusalemrdquo

NLT ldquoWith my authority take this message of repentance to all the nations beginning in Jerusshyalem lsquoThere is forgiveness of sins for all who turn to mersquordquo

NASB ldquo and that repentance for forgiveness of sins would be proclaimed in His name to all the nations beginning from Jerusshyalemrdquo

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 versions is the same notice how the NLT and NASB devishyate Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separate The Majority 22 significant unshycials and five other specified Greek Families 113 several OL 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)

NLT reads ldquoNo one has ever seen God But his only Son who is himself God is near to the Fashytherrsquos heart he has told us about himrdquo Footnote reads ldquoSome manuscripts read his one and only Sonrdquo

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo(The modern versions miss three vital points in this verse 1) Jesus was ldquobegottenrdquo 2) Jesus is not a begotten ldquoGodrdquomdashGod the Father not having ldquocreatedrdquo Him 3) ldquoGod the one and Onlyrdquo does not acshyknowledge Jesusrsquo specific divine sonshipmdashldquomonogenesrdquo)

The Majority text reads ldquoonly begotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo ignores reference to Jesusrsquo unique status as Godrsquos incarnshyate Son in the flesh (according to Greek) No 2 ldquoOnly begotshyten Godrdquo originates from early Gnostic heresy about various typeslevels of deities (ldquoaeonsrdquo) and the belief that Jesus was a ldquocreated deityrdquo No 3 ldquoGod the one and Onlyrdquo does not uniquely refer to Jesus as God the Fatherrsquos Son (Gk monoshygenes)

John 313 mdash ldquoAnd no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heavenrdquo

Reads ldquoFor only I the Son of Man have come to earth and will return to heaven againrdquo Footnote reads ldquo313 Some mashynuscripts add who is in heavenrdquo

(Obviously this is a paraphrase and it omits that only Jesus has come down to earth from heaven)

Reads ldquoNo one has ascended into heaven but He who descenshyded from heaven the Son of Manrdquo

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the 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 reference to the fact that since His ascension Jesus has been and will remain in heaven forevermore Support for the KJV majority of Greek 18 sigshynificant uncials the Vulgate Families 113 (Caesareanmdashhyshybrid) the Syriac Peshitta and Harclean the Armenian and several OL

KJV NLT 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])

Reads ldquoSo that everyone who believes in me will have eternal liferdquo

Reads ldquoSo that whoever beshylieves will in Him have eternal liferdquo

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 everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5600-plus Greek MSS support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor an angel went down at a certain season into the pool and troubled the water whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he hadrdquo

This verse omitted Footnote reads ldquo53 Some manuscripts add waiting for a certain moveshyment of the water 4for an angel of the Lord came from time to time and stirred up the water And the first person to step down into it afterward was healedrdquo

The last portion of v 3b and all of v 4 are bracketed to indicate suspicion about validity Footshynote reads ldquo53 Early mss do not contain the remainder of v 3 nor v 4rdquo

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible)

This verse omitted Footnote reads ldquoSome less important mashynuscripts paralyzedmdashand they waited for the moving of the washyters From time to time an angel of the Lord would come down and stir up the waters The first one into the pool after each such disturbance would be cured of whatever disease he hadrdquo

Four of the oldest five MSS plus two still-older fragments and three other specified Greek plus Vulgate Bohairic and Arshymenian portions as well as two other versions do not include these words But the vast ma shy jority do include them includshying one of the earliest and a reshyvision of a second among the oldest five Nineteen significant uncials do support the Majority plus Families 113 the Peshitta and Harclean and much more Omission of these words reshymoves the divine miracle in the healing of those immersed in the pool

John 647 mdash ldquoVerily verily I say unto you He that believeth on me hath everlasting liferdquo

(The Greek eỉs egravemeacute ldquointo merdquo ldquoin merdquo or ldquoon merdquo is lacking in the modern versions)

Reads ldquoI assure you anyone who believes in me already has eternal liferdquo

(ldquoAlready hasrdquo either is a Greek minority variant readingmdashfrom a relatively rarely availed manushyscript or such familymdashor is a modshyernistic alteration to an old Greek manuscript which was made for contemporary usage)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo

Reads ldquoI tell you the truth he who believes has everlasting liferdquo

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate 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 Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV NLT 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 in Luke 430)

Reads ldquoAt that point they picked up stones to kill him But Jesus hid himself from them and left the Templerdquo

Reads ldquoTherefore they picked up stones to throw at Him but Jesus hid Himself and went out of the templerdquo

(Essential opposition to the Mashyjority comes from Greek P66 P75 Aleph B D W [5th] and Theta [9th] Ten Old Latin the Vulgate the Armenian the Sinaitic (4th) the Sahidic and some of the Bohairic also are among the minority But they are outweighed by the vast majority of NT Greek MSS)

Reads ldquoAt this they picked up stones to stone him but Jesus hid himself slipping away from the temple groundsrdquo

(As with the NASB here no footnote is mentioned for any other reading)

Majority text reads ldquoTherefore they picked up stones so that they might throw at Him but Jesus was hidden and went out of the temple having gone through their midst and passed by thusrdquo The removal of the clause in question omits the dishyvine miracle of Jesusrsquo supernatshyural power (invisibility) Lower Christology The Majorshyity is supported directly by 16 significant uncials and six other Greek Families 1 amp 13 and the Harclean the Gothic the Ethiopic and more

John 1332 mdash ldquoIf God be glorishyfied in him God shall also glorishyfy him in himself and shall straightway glorify himrdquo

NLT reads ldquoAnd God will bring me into my glory very soonrdquo Footnote reads ldquo1332 Some manuscripts read And if God is glorified in him [the Son of Man] God will bring rdquo

(Again this is an obvious parashyphrase here from a ldquoBiblerdquo whose translators refer to it as a ldquodynamic equivalencerdquo mdashldquothought-for-thoughtrdquomdashtrans-lation Furthermore note the the omission)

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 very close to the Majority text)

NIV reads ldquoIf God is glorified in himc God will glorify the Son in himself and will glorify him at oncerdquo Footnote reads ldquoc 32 Many early manuscripts do not have If God is glorified in himrdquo

(The translators here use ldquomany earlyrdquo in an attempt to offset the overwhelming majority of manushyscripts opposing their minority text)

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and 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 uncials Family 13 the Peshitta Gothic Vulgate and others

Acts 230 mdash ldquoTherefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins ac shy cording to the flesh he would raise up Christ to sit on his thronerdquo

(This verse is a reference to II Samuel 12 in which God tells David that the Messiah will emerge from his bloodline)

Reads ldquoBut he was a prophet and he knew God had promised with an oath that one of Davidrsquos own descendants would sit on Davidrsquos throne as the Messiahrdquo

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)

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 uncialsrdquo Other support includes some Byz three OL the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek MSS dominate against itmdash90 or more extant Greek plus others)

Four of the earliest five MSS plus several versions or porshytions of them omit the undershylined portions But the Majority text includes them as do six other specified Greek MSS plus the Harclean Most of the early church fathers oppose But Tertullian (Latin d 220) whose extant writings number 36-8 (82) for the Textus Reshyceptus was for the Byz Only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV NLT NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

NLT Reads ldquoWhen we were utshyterly helpless Christ came at just the right time and died for us sinshynersrdquo

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is inshycorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

Reads ldquoSo now there is no conshydemnation for those who belong to Christ Jesusrdquo

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 NA27 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 footshynote referring to ldquosome later manuscripts rdquo Most of the MSS incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo So the final independent clause is not repetitious with ldquogood thingsrdquo being differentiated from ldquogospel of peacerdquo)

Reads ldquo That is what the Scriptures mean when they say ldquoHow beautiful are the feet of those who bring good newsrdquo Footnote simply cites the source of the verse Isaiah 527

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 proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV NLT 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

(Also see Matthew 1624 and Luke 923)

The independent clause ldquotake up thy cross rdquo is omitted

The independent clause ldquotake up thy cross rdquo is omitted

The independent clause ldquotake up thy cross rdquo is omitted

Despite the vast majority of manuscripts (90-95 percent) supporting the inclusion of ldquotaking up thy crossrdquo after ldquoand follow merdquo modern versions have omitted the former Omission reduces the burden of discipleship How convenient for the modernistic critical translators and their readers 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)

Reads ldquo Dear children it is very hard to get into the kingdom of Godrdquo Footnote reads ldquoSome manuscripts add for those who trust in richesrdquo

Reads ldquoChildren how hard it is to enter the kingdom of Godrdquo

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 eshytant MSS include ldquofor them who trust in richesrdquo as well as 21 significant uncials the Peshyshitta and Harclean and much of the Old Latin (2nd) plus more Including the omitted portion would indeed offend todayrsquos wealthy The true readshying wouldnrsquot sell

Mark 1126 mdash ldquoBut if ye do not forgive neither will your Father which is in heaven forgive your trespassesrdquo

(Also see in Matthew 615 and similar in Proverbs 2113)

This verse is omitted by the NLT The footnote reads ldquoSome mashynuscripts add verse 26 But if you do not forgive neither will your father who is in heaven forgive your sinsrdquo

(The NA-UBS exclude this verse despite its critical doctrine 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

This verse is omitted from the NIV The footnote reads ldquoSome manuscripts add verse 26 But if you do not forgive neither will your father who is in heaven forshygive your sinsrdquo

Only 14 manuscripts andor versions extant do not include this verse The two earliest mashynuscripts (ca 325-360 AD) excluding ldquofragmentsrdquo do not include this verse However three of the earliest five manushyscripts include the verse Again ldquosome manuscriptsrdquo is major distortion of the truth Also supporting the Byz text are 20 major uncials (incl A) Familshyies 1 amp13 the Peshitta and Harclean the Gothic plus some Old Latin MSS and still more

KJV NLT 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)

NLT reads ldquoAnd since you donrsquot know when they will happen stay alert and keep watchrdquo Footshynote reads ldquoSome manuscripts add and prayrdquo

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 outshyright deception ldquoMostrdquo would be correct The sordid NU (NAUBS) critical apparatus sides with the modern translatshyors Do these committees and their corporate owners not want people to pray (Minority deshyfense 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

NLT omits the verse then folshylows with the footnote ldquoSome manuscripts add verse 28 And the Scripture was fulfilled that said ldquoHe was counted among those who were rebelsrdquo

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)

Either significant Greek MSS two Old Latin several other Greek some Coptic the Sinaitshyic the Sahidic and several othshyer MSS do not contain this verse But the Majority text (90-95) 19 significant unshycials Families 1 amp 13 the Peshyshitta and Harclean the Gothic and two other versions do inshyclude this verse Moderns acshyknowledge the reference to prophecy yet argue against its fulfillment What is to be made of this

Mark 169-20 mdash This passage details the appearance of Jesus after His resurrection first to Mary Magdalene then to Cleoshypas and another disciple folshylowed by to the disciples on three occasions

(Without this ldquolonger endingrdquo the Gospel of Mark would end with ldquo (they) fled from the sepshyulchre for they trembled and were amazed neither said they any thing to any man for they were afraidrdquo)

The NLT omits the entire passhysage then adds this footnote ldquoThe most reliable early manushyscripts conclude the Gospel of Mark at verse 8 Other manushyscripts include various endings to the Gospel Two of the more noteworthy endings are printed hererdquo (Note What other ldquoless noteshyworthyrdquo readings are extant In which manuscripts In which ldquoBiblerdquo version[s] if any Again the reader evidently simply is supshyposed to ldquotake the lsquoscholarsrsquo word for itrdquo without any specific inshyformation being cited)

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 mashynuscripts and some other ancient 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 witshynesses only Aleph and B one cursive the Sinaitic and severshyal other MSS do not have this passage What is more three of the earliest five manuscripts do include the passage ldquoEarliest manuscriptsrdquo refers to what conservative 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 NLT 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

Reads ldquo Greetings you who are highly favored The Lord is with yourdquo Footnote reads ldquoSome manuscripts add Blessed are you among womenrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo But it is obvious that within this context ldquohailrdquo or ldquorejoicerdquo clearly are more appropriate ldquoGreetingsrdquo to the woman God choose to bear His son hardly is worthy)

Reads ldquo Greetings favored one The Lord is with yourdquo

Reads ldquo Greetings you who are highly favored The Lord is with yourdquo

The Majority text reads ldquo Rejoice favored woman the Lord is with you blessed are you among womenrdquo Three of the earliest MSS (codices A C D) plus 17 other significshyant uncials the Peshitta 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 deshyfying (rightfully) historical veneration of Mary and ldquoholy relicsrdquo by Catholics hence osshytensibly reasoning for omisshysionmdasha compromise

Luke 214 mdash ldquoGlory to God in the highest and on earth peace good will toward menrdquo

Reads ldquoGlory to God in the highest heaven and peace on earth to all whom God favorsrdquo Footnote reads ldquoOr and peace on earth for all those pleasing God Some manuscripts read and peace on earth goodwill among peoplerdquo

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

Reads ldquo Glory to God in the highest and on earth peace to men on whom his favor restsrdquo

Firstly the majority of MSS have Greek text closely matching 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)

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)

The NLT sorely departs from even its own corrupted source texts (codices Aleph and B) reading ldquoHis parents didnrsquot miss him at first rdquo

The NASB also relying on coshydices Aleph and B (plus only elshyeven others) provides another loose ldquotranslationrdquo ldquoBut his parshyents were unaware of itrdquo

The NIV is equally divergent from its own source texts ldquoAfter the feast was over while his parshyents were returning home rdquo

The ldquoMajority textrdquo (also ldquoByzantinerdquo ldquoTraditionalrdquo ldquoAntiochianrdquo ldquoConstantinoshypolitanrdquo or ldquoEcclesiasticalrdquo) reads ldquoJoseph and his mother rdquo as it should Joseph was NOT Jesusrsquo real father God the Father is Jesusrsquo father (ldquoParentsrdquo is probably a ruse to escape controversy as some variants read ldquofatherrdquo) Mary birthed Jesus Joseph was an earthly surrogate father He did not provide the ldquoseedrdquo of Christ the Holy Spirit did

KJV NLT 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)

NLT reads ldquoBut Jesus told him lsquoNo The Scriptures say ldquoPeople need more than bread for their liferdquorsquordquo The footnote only asshycribes the statement to its Old Testament origin in Deuteroshynomy 83

NASB reads ldquoAnd Jesus anshyswered him lsquoIt is written ldquoMAN SHALL NOT LIVE ON BREAD ALONErdquorsquordquo

NIV reads ldquoJesus answered lsquoIt is written ldquoMan does not live on bread alonerdquorsquordquo Again the footshynote only attributes 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 Majorshyity text includes the phrase Without these words the meanshying is incomplete What else does he live by Man certainly must live by the Word of God lest he be hopelessly lost Also supporting the Majority are 17 other significant uncials plus the Peshitta and Harclean the Gothic and Armenian and some OL

Luke 935 mdash ldquoAnd there came a voice out of the cloud saying This is my beloved Son hear himrdquo

(Also see Matthew 317)

Reads ldquo This is my Son my Chosen One Listen to himrdquo Footnote says ldquoSome manushyscripts read This is my beloved Sonrdquo

Reads ldquo This is my Son My Chosen One listen to Himrdquo

Reads ldquo This is my Son whom I have chosen listen to himrdquo

Only five significant Greek unshycials P45 and P47 plus Family 1 (Grfive MSS) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobeshylovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant unshycials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobeshylovedrdquo Two of the oldest extant manuscripts codices A and C much more reliable than modshyern 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)

NLT ldquoAnd they went on to anshyother villagerdquo Verse 56 is omitshyted in its entirety and the followshying footnote is added ldquo955 Some manuscripts add And he said ldquoYou donrsquot realize what your hearts are like 56For the Son of Man has not come to desshytroy menrsquos lives but to save themrsquordquo

NASB Questions the authentishycity of the last portion of verse 55 and all of verse 56 by surshyrounding with brackets No footshynote exists even to explain the full significance of the bracketshying

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manuscripts them And he said lsquoYou do not know what kind of spirit you are of for the Son of Man did not come to destroy menrsquos lives but to save themrsquo 56Andrdquo

(Also note the context of this verse which clearly justifies its appearance)

Again ldquosome manuscriptsrdquo is a profound understatement Verse 56 exists in the Majority text The minority text does howshyever have the support of 16 significant uncials plus two pashypyri (P45 and P75mdashboth 3rd

Cent) many of the Greek the Ethiopic the Sinaitic (4th) the Sahidic and a few of the Old Latin and Bohairic (Among the NU textrsquos uncial support are all five of the ldquoold uncialsrdquo Aleph A B C and D)

KJV NLT NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unto them When ye pray say Our Father which art in heaven Hallowed be thy name Thy kingdom come Thy will be done as in heaven so in earthrdquo

(Also see Matthew 69)

Reads ldquoHe said lsquoThis is how you should pray ldquoFather may your name be honored May your Kingdom come soon rdquorsquordquo

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your name Your kingdom come rdquorsquordquo Footnote reads ldquoLater mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(This subjective remark in the footnote is little more than modshyernistic conjecturemdashnothing more than an unproven theory regarding gospel ldquoharmonizationrdquo)

Reads ldquoHe said to them lsquoWhen you pray say ldquoFather hallowed be your name your kingdom come rdquorsquordquo Footnote reads ldquoa 2 Some manuscripts Our Father in heavenrdquo

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

NTL ldquoMay your kingdom come soonrdquo

(No footnote accompanies the abshysence of the remainder of this verse portion)

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 modshyern biblical scholars)

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 marshygin of 802 to 198

Luke 1828 mdash ldquoAnd Peter said Lo and we have left all and folshylowed theerdquo

(Also see Matthew 1927)

NLT reads ldquoPeter said lsquoWe have left our homes and followed yoursquordquo

(This translation committeersquos Greek source text reads ldquoLook we have left what was ours and followed yourdquo ldquoHomesrdquo obvishyously is a severe compromise to lessen the degree of personal sacrishyficemdasha concession to a wanton worldly readership)

NASB reads ldquoAnd Peter said lsquoWe have left all we had to folshylow yoursquordquo

NIV reads ldquoPeter said to him lsquoWe have left all we had to folshylow yoursquordquo

The NLT does not follow its own Greek source text ldquowhat was ours rdquo The NASB and NIV though close to their underlying Greek sources still are not entirely 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 NLT NASB NIV PROBLEMLuke 2136 mdash ldquoWatch ye thereshyfore and pray always that ye may be accounted worthy to esshycape all these things that shall come to pass and to stand before the Son of manrdquo

(ldquoBe accounted worthy rdquo means that the redeemed the children of God should live sanctified lives which exude the ldquofruit of the spirshyitrdquomdasha signal to the world that they already have been justified and reshydeemed through Godrsquos grace These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

Reads ldquoKeep a constant watch And pray that if possible you may escape these horrors and 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 NLT that those saved before the Great Tribulation begins still must endure it Alternshyatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos abominable attacks)

Reads ldquoBut keep on the alert at all times praying that you may have strength to escape all these things that are about to take place and to stand before the Son of Manrdquo

(Note that this particular reading nullifies the pre-tribulational rapshyture The implied result is as this verse reads in the NASB that those saved before the Great Tribulation still must endure it Alshyternatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos wrath)

Reads ldquoBe always on the watch and pray that you may be able to escape all that is about to hapshypen and that you may be able to stand before the Son of Manrdquo

(Once again the source Greek here nullifies the pre-tribulational rapture The NIV reading also misrepresents the source text with ldquo that you may be able to standrdquo possibly indicating that some meritorious human behavior may lead to believersrsquo redeemed appearance before Christ Notice the difference in the KJV ldquoand to stand rdquo rather than ldquo may be able to standrdquo)

The minority Greek sources for the modern versions support their readings but are incorrect The Majority text reads ldquoWatch therefore in every time praying that you may be ac shy counted worthy to escape all the things being about to hapshypen and to stand before the Son of Manrdquo The NLT NASB and NIV nullify the pre-tribulashytional rapture seeming to indicshyate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver believers 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 signifies that the intensity of Christrsquos angst compares his sweat drops to blood as a similie His sweat was not literally blood This is proven by the fact that the Greek osei means ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquomdashcertainly metaphorical)

The verses are included but the footnote reads ldquoThese verses are not included in many ancient mashynuscriptsrdquo

Verses are included without note Verses are included and the footshynote reads ldquoSome early manushyscripts do not have verses 43 and 44rdquo

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 NLT NASB NIV PROBLEMLuke 2264 mdash ldquoAnd when they had blindfolded him they struck him on the face and asked him saying Prophesy who is it that smote theerdquo

(Also see Matthew 2668 and Mark 1465)

Reads ldquoThey blindfolded him then they hit him and asked lsquoWho hit you that time you prophetrsquordquo

Reads ldquo And they blindfolded Him and were asking Him sayshying lsquoProphesy who is the one who hit Yoursquordquo

Reads ldquoThey blindfolded him and demanded lsquoProphesy Who hit yoursquordquo

The NLT NASB and NIV omit any reference to the actual conshytact point [the face] of the beatshying The Majority text reads ldquoAnd covering him they were striking His face and were askshying Him saying rdquo Only eight specified Greek MSS of the 5600-plus extant support the modern reading plus many Greek cursives and the Bohairshyic Seventeen significant unshycials the Peshitta and Harclean plus the Ferrar group 13 (Caesarean) the Armenian and Ethiopic and the Vulgate supshyport 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)

NLT ldquoJesus said lsquoFather forshygive these people because they donrsquot know what they are doingrsquordquo Footnote reads ldquoThis sentence is not included in many ancient manuscriptsrdquo

NASB ldquoBut Jesus was saying lsquoFather forgive them for they do not know what they are doingrsquordquo

(Note the consistency by absence between this verse and Mark 1126 The modern versions omit the Luke 2334a reference to Jeshysusrsquo forgiveness of His murderers as well as omit Mark 1116 Godrsquos charge for humans to forgive one another)

NIV ldquoJesus said lsquoFather forgive them for they do not know what they are doingrsquordquo Footnote reads ldquoSome early manuscripts do not have this sentencerdquo

The 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 compliance from modern liberals The overwhelming lot of the Majorshyity text here is supported by 24 significant uncials and five othshyer Greek the Vulgate the Peshyshitta and Harclean Families 1 amp 13 the Armenian and Ethiopic and more

KJV NLT 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 inconsequential to the meaning)

NTL reads ldquoHowever Peter ran to the tomb to look Stooping he peered in and saw the empty linshyen wrappings then he went home again wondering what had happenedrdquo

NASB reads ldquoBut Peter got up and ran to the tomb stooping and looking in he saw the linen wrappings only and he went away to his home marveling at what had happenedrdquo

(The Greek parakupsas means both ldquoto stoop downrdquo and ldquoto look intordquo)

NIV reads ldquoPeter however got up and ran to the tomb Bending over he saw the strips of linen lying by themselves and he went away wondering to himself what had happenedrdquo Footnote reads ldquoSome manuscripts do not inshyclude this verserdquo

(ldquoSome manuscriptsrdquo No All but about 25 MSS or fewer of any kindmdashperiod)

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 pashypyrus 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 Majorshyity reading as well as nine othshyer specified Greek MSS plus the Peshitta and Harclean Famshyilies 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzshyantine reading Moderns have abandoned their revered ldquoearlishyest manuscriptsrdquo Whymdashexshyternal pressure perhaps 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 ldquoAs he spoke he held out his hands for them to see and he showed them his feetrdquo Footnote reads ldquoSome manuscripts do not include this verserdquo

Reads ldquoAnd when He had said this He showed them His hands and His feetrdquo

(The NASB translatorsrsquo source text the NU [NA27 and UBS4] does not include verse 40 as indicshyated in the Zondervan Greek and English Interlinear New Testament [NASBNIV] But from the same Greek edition the NRSV interlinshyear editor P McReynolds does inshyclude verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their greatest signposts)

Reads ldquoWhen he had said this he showed them this hands and feetrdquo

Only the corrupt Codex D (Bezae) represents the Greek minority text In addition just six of the Old Latin (2nd) and the Syriac Sinaitic (4th) and Curetonian (5th) versions omit this verse Among those which include it are the Majority 22 significant codices (including Aleph and B) and six other Greek P75 and the Peshitta and Harclean plus more Regarding the other modern versions cited here they are similar to the Majority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV NLT NASB NIV PROBLEMLuke 2447 mdash ldquoAnd that repentshyance and remission of sins should be preached in his name among all nations beginning at Jerusalemrdquo

NLT ldquoWith my authority take this message of repentance to all the nations beginning in Jerusshyalem lsquoThere is forgiveness of sins for all who turn to mersquordquo

NASB ldquo and that repentance for forgiveness of sins would be proclaimed in His name to all the nations beginning from Jerusshyalemrdquo

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 versions is the same notice how the NLT and NASB devishyate Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separate The Majority 22 significant unshycials and five other specified Greek Families 113 several OL 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)

NLT reads ldquoNo one has ever seen God But his only Son who is himself God is near to the Fashytherrsquos heart he has told us about himrdquo Footnote reads ldquoSome manuscripts read his one and only Sonrdquo

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo(The modern versions miss three vital points in this verse 1) Jesus was ldquobegottenrdquo 2) Jesus is not a begotten ldquoGodrdquomdashGod the Father not having ldquocreatedrdquo Him 3) ldquoGod the one and Onlyrdquo does not acshyknowledge Jesusrsquo specific divine sonshipmdashldquomonogenesrdquo)

The Majority text reads ldquoonly begotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo ignores reference to Jesusrsquo unique status as Godrsquos incarnshyate Son in the flesh (according to Greek) No 2 ldquoOnly begotshyten Godrdquo originates from early Gnostic heresy about various typeslevels of deities (ldquoaeonsrdquo) and the belief that Jesus was a ldquocreated deityrdquo No 3 ldquoGod the one and Onlyrdquo does not uniquely refer to Jesus as God the Fatherrsquos Son (Gk monoshygenes)

John 313 mdash ldquoAnd no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heavenrdquo

Reads ldquoFor only I the Son of Man have come to earth and will return to heaven againrdquo Footnote reads ldquo313 Some mashynuscripts add who is in heavenrdquo

(Obviously this is a paraphrase and it omits that only Jesus has come down to earth from heaven)

Reads ldquoNo one has ascended into heaven but He who descenshyded from heaven the Son of Manrdquo

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the 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 reference to the fact that since His ascension Jesus has been and will remain in heaven forevermore Support for the KJV majority of Greek 18 sigshynificant uncials the Vulgate Families 113 (Caesareanmdashhyshybrid) the Syriac Peshitta and Harclean the Armenian and several OL

KJV NLT 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])

Reads ldquoSo that everyone who believes in me will have eternal liferdquo

Reads ldquoSo that whoever beshylieves will in Him have eternal liferdquo

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 everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5600-plus Greek MSS support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor an angel went down at a certain season into the pool and troubled the water whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he hadrdquo

This verse omitted Footnote reads ldquo53 Some manuscripts add waiting for a certain moveshyment of the water 4for an angel of the Lord came from time to time and stirred up the water And the first person to step down into it afterward was healedrdquo

The last portion of v 3b and all of v 4 are bracketed to indicate suspicion about validity Footshynote reads ldquo53 Early mss do not contain the remainder of v 3 nor v 4rdquo

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible)

This verse omitted Footnote reads ldquoSome less important mashynuscripts paralyzedmdashand they waited for the moving of the washyters From time to time an angel of the Lord would come down and stir up the waters The first one into the pool after each such disturbance would be cured of whatever disease he hadrdquo

Four of the oldest five MSS plus two still-older fragments and three other specified Greek plus Vulgate Bohairic and Arshymenian portions as well as two other versions do not include these words But the vast ma shy jority do include them includshying one of the earliest and a reshyvision of a second among the oldest five Nineteen significant uncials do support the Majority plus Families 113 the Peshitta and Harclean and much more Omission of these words reshymoves the divine miracle in the healing of those immersed in the pool

John 647 mdash ldquoVerily verily I say unto you He that believeth on me hath everlasting liferdquo

(The Greek eỉs egravemeacute ldquointo merdquo ldquoin merdquo or ldquoon merdquo is lacking in the modern versions)

Reads ldquoI assure you anyone who believes in me already has eternal liferdquo

(ldquoAlready hasrdquo either is a Greek minority variant readingmdashfrom a relatively rarely availed manushyscript or such familymdashor is a modshyernistic alteration to an old Greek manuscript which was made for contemporary usage)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo

Reads ldquoI tell you the truth he who believes has everlasting liferdquo

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate 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 Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV NLT 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 in Luke 430)

Reads ldquoAt that point they picked up stones to kill him But Jesus hid himself from them and left the Templerdquo

Reads ldquoTherefore they picked up stones to throw at Him but Jesus hid Himself and went out of the templerdquo

(Essential opposition to the Mashyjority comes from Greek P66 P75 Aleph B D W [5th] and Theta [9th] Ten Old Latin the Vulgate the Armenian the Sinaitic (4th) the Sahidic and some of the Bohairic also are among the minority But they are outweighed by the vast majority of NT Greek MSS)

Reads ldquoAt this they picked up stones to stone him but Jesus hid himself slipping away from the temple groundsrdquo

(As with the NASB here no footnote is mentioned for any other reading)

Majority text reads ldquoTherefore they picked up stones so that they might throw at Him but Jesus was hidden and went out of the temple having gone through their midst and passed by thusrdquo The removal of the clause in question omits the dishyvine miracle of Jesusrsquo supernatshyural power (invisibility) Lower Christology The Majorshyity is supported directly by 16 significant uncials and six other Greek Families 1 amp 13 and the Harclean the Gothic the Ethiopic and more

John 1332 mdash ldquoIf God be glorishyfied in him God shall also glorishyfy him in himself and shall straightway glorify himrdquo

NLT reads ldquoAnd God will bring me into my glory very soonrdquo Footnote reads ldquo1332 Some manuscripts read And if God is glorified in him [the Son of Man] God will bring rdquo

(Again this is an obvious parashyphrase here from a ldquoBiblerdquo whose translators refer to it as a ldquodynamic equivalencerdquo mdashldquothought-for-thoughtrdquomdashtrans-lation Furthermore note the the omission)

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 very close to the Majority text)

NIV reads ldquoIf God is glorified in himc God will glorify the Son in himself and will glorify him at oncerdquo Footnote reads ldquoc 32 Many early manuscripts do not have If God is glorified in himrdquo

(The translators here use ldquomany earlyrdquo in an attempt to offset the overwhelming majority of manushyscripts opposing their minority text)

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and 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 uncials Family 13 the Peshitta Gothic Vulgate and others

Acts 230 mdash ldquoTherefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins ac shy cording to the flesh he would raise up Christ to sit on his thronerdquo

(This verse is a reference to II Samuel 12 in which God tells David that the Messiah will emerge from his bloodline)

Reads ldquoBut he was a prophet and he knew God had promised with an oath that one of Davidrsquos own descendants would sit on Davidrsquos throne as the Messiahrdquo

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)

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 uncialsrdquo Other support includes some Byz three OL the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek MSS dominate against itmdash90 or more extant Greek plus others)

Four of the earliest five MSS plus several versions or porshytions of them omit the undershylined portions But the Majority text includes them as do six other specified Greek MSS plus the Harclean Most of the early church fathers oppose But Tertullian (Latin d 220) whose extant writings number 36-8 (82) for the Textus Reshyceptus was for the Byz Only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV NLT NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

NLT Reads ldquoWhen we were utshyterly helpless Christ came at just the right time and died for us sinshynersrdquo

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is inshycorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

Reads ldquoSo now there is no conshydemnation for those who belong to Christ Jesusrdquo

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 NA27 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 footshynote referring to ldquosome later manuscripts rdquo Most of the MSS incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo So the final independent clause is not repetitious with ldquogood thingsrdquo being differentiated from ldquogospel of peacerdquo)

Reads ldquo That is what the Scriptures mean when they say ldquoHow beautiful are the feet of those who bring good newsrdquo Footnote simply cites the source of the verse Isaiah 527

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 proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV NLT 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)

NLT reads ldquoAnd since you donrsquot know when they will happen stay alert and keep watchrdquo Footshynote reads ldquoSome manuscripts add and prayrdquo

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 outshyright deception ldquoMostrdquo would be correct The sordid NU (NAUBS) critical apparatus sides with the modern translatshyors Do these committees and their corporate owners not want people to pray (Minority deshyfense 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

NLT omits the verse then folshylows with the footnote ldquoSome manuscripts add verse 28 And the Scripture was fulfilled that said ldquoHe was counted among those who were rebelsrdquo

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)

Either significant Greek MSS two Old Latin several other Greek some Coptic the Sinaitshyic the Sahidic and several othshyer MSS do not contain this verse But the Majority text (90-95) 19 significant unshycials Families 1 amp 13 the Peshyshitta and Harclean the Gothic and two other versions do inshyclude this verse Moderns acshyknowledge the reference to prophecy yet argue against its fulfillment What is to be made of this

Mark 169-20 mdash This passage details the appearance of Jesus after His resurrection first to Mary Magdalene then to Cleoshypas and another disciple folshylowed by to the disciples on three occasions

(Without this ldquolonger endingrdquo the Gospel of Mark would end with ldquo (they) fled from the sepshyulchre for they trembled and were amazed neither said they any thing to any man for they were afraidrdquo)

The NLT omits the entire passhysage then adds this footnote ldquoThe most reliable early manushyscripts conclude the Gospel of Mark at verse 8 Other manushyscripts include various endings to the Gospel Two of the more noteworthy endings are printed hererdquo (Note What other ldquoless noteshyworthyrdquo readings are extant In which manuscripts In which ldquoBiblerdquo version[s] if any Again the reader evidently simply is supshyposed to ldquotake the lsquoscholarsrsquo word for itrdquo without any specific inshyformation being cited)

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 mashynuscripts and some other ancient 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 witshynesses only Aleph and B one cursive the Sinaitic and severshyal other MSS do not have this passage What is more three of the earliest five manuscripts do include the passage ldquoEarliest manuscriptsrdquo refers to what conservative 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 NLT 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

Reads ldquo Greetings you who are highly favored The Lord is with yourdquo Footnote reads ldquoSome manuscripts add Blessed are you among womenrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo But it is obvious that within this context ldquohailrdquo or ldquorejoicerdquo clearly are more appropriate ldquoGreetingsrdquo to the woman God choose to bear His son hardly is worthy)

Reads ldquo Greetings favored one The Lord is with yourdquo

Reads ldquo Greetings you who are highly favored The Lord is with yourdquo

The Majority text reads ldquo Rejoice favored woman the Lord is with you blessed are you among womenrdquo Three of the earliest MSS (codices A C D) plus 17 other significshyant uncials the Peshitta 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 deshyfying (rightfully) historical veneration of Mary and ldquoholy relicsrdquo by Catholics hence osshytensibly reasoning for omisshysionmdasha compromise

Luke 214 mdash ldquoGlory to God in the highest and on earth peace good will toward menrdquo

Reads ldquoGlory to God in the highest heaven and peace on earth to all whom God favorsrdquo Footnote reads ldquoOr and peace on earth for all those pleasing God Some manuscripts read and peace on earth goodwill among peoplerdquo

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

Reads ldquo Glory to God in the highest and on earth peace to men on whom his favor restsrdquo

Firstly the majority of MSS have Greek text closely matching 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)

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)

The NLT sorely departs from even its own corrupted source texts (codices Aleph and B) reading ldquoHis parents didnrsquot miss him at first rdquo

The NASB also relying on coshydices Aleph and B (plus only elshyeven others) provides another loose ldquotranslationrdquo ldquoBut his parshyents were unaware of itrdquo

The NIV is equally divergent from its own source texts ldquoAfter the feast was over while his parshyents were returning home rdquo

The ldquoMajority textrdquo (also ldquoByzantinerdquo ldquoTraditionalrdquo ldquoAntiochianrdquo ldquoConstantinoshypolitanrdquo or ldquoEcclesiasticalrdquo) reads ldquoJoseph and his mother rdquo as it should Joseph was NOT Jesusrsquo real father God the Father is Jesusrsquo father (ldquoParentsrdquo is probably a ruse to escape controversy as some variants read ldquofatherrdquo) Mary birthed Jesus Joseph was an earthly surrogate father He did not provide the ldquoseedrdquo of Christ the Holy Spirit did

KJV NLT 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)

NLT reads ldquoBut Jesus told him lsquoNo The Scriptures say ldquoPeople need more than bread for their liferdquorsquordquo The footnote only asshycribes the statement to its Old Testament origin in Deuteroshynomy 83

NASB reads ldquoAnd Jesus anshyswered him lsquoIt is written ldquoMAN SHALL NOT LIVE ON BREAD ALONErdquorsquordquo

NIV reads ldquoJesus answered lsquoIt is written ldquoMan does not live on bread alonerdquorsquordquo Again the footshynote only attributes 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 Majorshyity text includes the phrase Without these words the meanshying is incomplete What else does he live by Man certainly must live by the Word of God lest he be hopelessly lost Also supporting the Majority are 17 other significant uncials plus the Peshitta and Harclean the Gothic and Armenian and some OL

Luke 935 mdash ldquoAnd there came a voice out of the cloud saying This is my beloved Son hear himrdquo

(Also see Matthew 317)

Reads ldquo This is my Son my Chosen One Listen to himrdquo Footnote says ldquoSome manushyscripts read This is my beloved Sonrdquo

Reads ldquo This is my Son My Chosen One listen to Himrdquo

Reads ldquo This is my Son whom I have chosen listen to himrdquo

Only five significant Greek unshycials P45 and P47 plus Family 1 (Grfive MSS) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobeshylovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant unshycials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobeshylovedrdquo Two of the oldest extant manuscripts codices A and C much more reliable than modshyern 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)

NLT ldquoAnd they went on to anshyother villagerdquo Verse 56 is omitshyted in its entirety and the followshying footnote is added ldquo955 Some manuscripts add And he said ldquoYou donrsquot realize what your hearts are like 56For the Son of Man has not come to desshytroy menrsquos lives but to save themrsquordquo

NASB Questions the authentishycity of the last portion of verse 55 and all of verse 56 by surshyrounding with brackets No footshynote exists even to explain the full significance of the bracketshying

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manuscripts them And he said lsquoYou do not know what kind of spirit you are of for the Son of Man did not come to destroy menrsquos lives but to save themrsquo 56Andrdquo

(Also note the context of this verse which clearly justifies its appearance)

Again ldquosome manuscriptsrdquo is a profound understatement Verse 56 exists in the Majority text The minority text does howshyever have the support of 16 significant uncials plus two pashypyri (P45 and P75mdashboth 3rd

Cent) many of the Greek the Ethiopic the Sinaitic (4th) the Sahidic and a few of the Old Latin and Bohairic (Among the NU textrsquos uncial support are all five of the ldquoold uncialsrdquo Aleph A B C and D)

KJV NLT NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unto them When ye pray say Our Father which art in heaven Hallowed be thy name Thy kingdom come Thy will be done as in heaven so in earthrdquo

(Also see Matthew 69)

Reads ldquoHe said lsquoThis is how you should pray ldquoFather may your name be honored May your Kingdom come soon rdquorsquordquo

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your name Your kingdom come rdquorsquordquo Footnote reads ldquoLater mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(This subjective remark in the footnote is little more than modshyernistic conjecturemdashnothing more than an unproven theory regarding gospel ldquoharmonizationrdquo)

Reads ldquoHe said to them lsquoWhen you pray say ldquoFather hallowed be your name your kingdom come rdquorsquordquo Footnote reads ldquoa 2 Some manuscripts Our Father in heavenrdquo

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

NTL ldquoMay your kingdom come soonrdquo

(No footnote accompanies the abshysence of the remainder of this verse portion)

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 modshyern biblical scholars)

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 marshygin of 802 to 198

Luke 1828 mdash ldquoAnd Peter said Lo and we have left all and folshylowed theerdquo

(Also see Matthew 1927)

NLT reads ldquoPeter said lsquoWe have left our homes and followed yoursquordquo

(This translation committeersquos Greek source text reads ldquoLook we have left what was ours and followed yourdquo ldquoHomesrdquo obvishyously is a severe compromise to lessen the degree of personal sacrishyficemdasha concession to a wanton worldly readership)

NASB reads ldquoAnd Peter said lsquoWe have left all we had to folshylow yoursquordquo

NIV reads ldquoPeter said to him lsquoWe have left all we had to folshylow yoursquordquo

The NLT does not follow its own Greek source text ldquowhat was ours rdquo The NASB and NIV though close to their underlying Greek sources still are not entirely 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 NLT NASB NIV PROBLEMLuke 2136 mdash ldquoWatch ye thereshyfore and pray always that ye may be accounted worthy to esshycape all these things that shall come to pass and to stand before the Son of manrdquo

(ldquoBe accounted worthy rdquo means that the redeemed the children of God should live sanctified lives which exude the ldquofruit of the spirshyitrdquomdasha signal to the world that they already have been justified and reshydeemed through Godrsquos grace These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

Reads ldquoKeep a constant watch And pray that if possible you may escape these horrors and 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 NLT that those saved before the Great Tribulation begins still must endure it Alternshyatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos abominable attacks)

Reads ldquoBut keep on the alert at all times praying that you may have strength to escape all these things that are about to take place and to stand before the Son of Manrdquo

(Note that this particular reading nullifies the pre-tribulational rapshyture The implied result is as this verse reads in the NASB that those saved before the Great Tribulation still must endure it Alshyternatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos wrath)

Reads ldquoBe always on the watch and pray that you may be able to escape all that is about to hapshypen and that you may be able to stand before the Son of Manrdquo

(Once again the source Greek here nullifies the pre-tribulational rapture The NIV reading also misrepresents the source text with ldquo that you may be able to standrdquo possibly indicating that some meritorious human behavior may lead to believersrsquo redeemed appearance before Christ Notice the difference in the KJV ldquoand to stand rdquo rather than ldquo may be able to standrdquo)

The minority Greek sources for the modern versions support their readings but are incorrect The Majority text reads ldquoWatch therefore in every time praying that you may be ac shy counted worthy to escape all the things being about to hapshypen and to stand before the Son of Manrdquo The NLT NASB and NIV nullify the pre-tribulashytional rapture seeming to indicshyate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver believers 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 signifies that the intensity of Christrsquos angst compares his sweat drops to blood as a similie His sweat was not literally blood This is proven by the fact that the Greek osei means ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquomdashcertainly metaphorical)

The verses are included but the footnote reads ldquoThese verses are not included in many ancient mashynuscriptsrdquo

Verses are included without note Verses are included and the footshynote reads ldquoSome early manushyscripts do not have verses 43 and 44rdquo

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 NLT NASB NIV PROBLEMLuke 2264 mdash ldquoAnd when they had blindfolded him they struck him on the face and asked him saying Prophesy who is it that smote theerdquo

(Also see Matthew 2668 and Mark 1465)

Reads ldquoThey blindfolded him then they hit him and asked lsquoWho hit you that time you prophetrsquordquo

Reads ldquo And they blindfolded Him and were asking Him sayshying lsquoProphesy who is the one who hit Yoursquordquo

Reads ldquoThey blindfolded him and demanded lsquoProphesy Who hit yoursquordquo

The NLT NASB and NIV omit any reference to the actual conshytact point [the face] of the beatshying The Majority text reads ldquoAnd covering him they were striking His face and were askshying Him saying rdquo Only eight specified Greek MSS of the 5600-plus extant support the modern reading plus many Greek cursives and the Bohairshyic Seventeen significant unshycials the Peshitta and Harclean plus the Ferrar group 13 (Caesarean) the Armenian and Ethiopic and the Vulgate supshyport 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)

NLT ldquoJesus said lsquoFather forshygive these people because they donrsquot know what they are doingrsquordquo Footnote reads ldquoThis sentence is not included in many ancient manuscriptsrdquo

NASB ldquoBut Jesus was saying lsquoFather forgive them for they do not know what they are doingrsquordquo

(Note the consistency by absence between this verse and Mark 1126 The modern versions omit the Luke 2334a reference to Jeshysusrsquo forgiveness of His murderers as well as omit Mark 1116 Godrsquos charge for humans to forgive one another)

NIV ldquoJesus said lsquoFather forgive them for they do not know what they are doingrsquordquo Footnote reads ldquoSome early manuscripts do not have this sentencerdquo

The 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 compliance from modern liberals The overwhelming lot of the Majorshyity text here is supported by 24 significant uncials and five othshyer Greek the Vulgate the Peshyshitta and Harclean Families 1 amp 13 the Armenian and Ethiopic and more

KJV NLT 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 inconsequential to the meaning)

NTL reads ldquoHowever Peter ran to the tomb to look Stooping he peered in and saw the empty linshyen wrappings then he went home again wondering what had happenedrdquo

NASB reads ldquoBut Peter got up and ran to the tomb stooping and looking in he saw the linen wrappings only and he went away to his home marveling at what had happenedrdquo

(The Greek parakupsas means both ldquoto stoop downrdquo and ldquoto look intordquo)

NIV reads ldquoPeter however got up and ran to the tomb Bending over he saw the strips of linen lying by themselves and he went away wondering to himself what had happenedrdquo Footnote reads ldquoSome manuscripts do not inshyclude this verserdquo

(ldquoSome manuscriptsrdquo No All but about 25 MSS or fewer of any kindmdashperiod)

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 pashypyrus 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 Majorshyity reading as well as nine othshyer specified Greek MSS plus the Peshitta and Harclean Famshyilies 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzshyantine reading Moderns have abandoned their revered ldquoearlishyest manuscriptsrdquo Whymdashexshyternal pressure perhaps 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 ldquoAs he spoke he held out his hands for them to see and he showed them his feetrdquo Footnote reads ldquoSome manuscripts do not include this verserdquo

Reads ldquoAnd when He had said this He showed them His hands and His feetrdquo

(The NASB translatorsrsquo source text the NU [NA27 and UBS4] does not include verse 40 as indicshyated in the Zondervan Greek and English Interlinear New Testament [NASBNIV] But from the same Greek edition the NRSV interlinshyear editor P McReynolds does inshyclude verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their greatest signposts)

Reads ldquoWhen he had said this he showed them this hands and feetrdquo

Only the corrupt Codex D (Bezae) represents the Greek minority text In addition just six of the Old Latin (2nd) and the Syriac Sinaitic (4th) and Curetonian (5th) versions omit this verse Among those which include it are the Majority 22 significant codices (including Aleph and B) and six other Greek P75 and the Peshitta and Harclean plus more Regarding the other modern versions cited here they are similar to the Majority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV NLT NASB NIV PROBLEMLuke 2447 mdash ldquoAnd that repentshyance and remission of sins should be preached in his name among all nations beginning at Jerusalemrdquo

NLT ldquoWith my authority take this message of repentance to all the nations beginning in Jerusshyalem lsquoThere is forgiveness of sins for all who turn to mersquordquo

NASB ldquo and that repentance for forgiveness of sins would be proclaimed in His name to all the nations beginning from Jerusshyalemrdquo

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 versions is the same notice how the NLT and NASB devishyate Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separate The Majority 22 significant unshycials and five other specified Greek Families 113 several OL 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)

NLT reads ldquoNo one has ever seen God But his only Son who is himself God is near to the Fashytherrsquos heart he has told us about himrdquo Footnote reads ldquoSome manuscripts read his one and only Sonrdquo

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo(The modern versions miss three vital points in this verse 1) Jesus was ldquobegottenrdquo 2) Jesus is not a begotten ldquoGodrdquomdashGod the Father not having ldquocreatedrdquo Him 3) ldquoGod the one and Onlyrdquo does not acshyknowledge Jesusrsquo specific divine sonshipmdashldquomonogenesrdquo)

The Majority text reads ldquoonly begotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo ignores reference to Jesusrsquo unique status as Godrsquos incarnshyate Son in the flesh (according to Greek) No 2 ldquoOnly begotshyten Godrdquo originates from early Gnostic heresy about various typeslevels of deities (ldquoaeonsrdquo) and the belief that Jesus was a ldquocreated deityrdquo No 3 ldquoGod the one and Onlyrdquo does not uniquely refer to Jesus as God the Fatherrsquos Son (Gk monoshygenes)

John 313 mdash ldquoAnd no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heavenrdquo

Reads ldquoFor only I the Son of Man have come to earth and will return to heaven againrdquo Footnote reads ldquo313 Some mashynuscripts add who is in heavenrdquo

(Obviously this is a paraphrase and it omits that only Jesus has come down to earth from heaven)

Reads ldquoNo one has ascended into heaven but He who descenshyded from heaven the Son of Manrdquo

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the 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 reference to the fact that since His ascension Jesus has been and will remain in heaven forevermore Support for the KJV majority of Greek 18 sigshynificant uncials the Vulgate Families 113 (Caesareanmdashhyshybrid) the Syriac Peshitta and Harclean the Armenian and several OL

KJV NLT 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])

Reads ldquoSo that everyone who believes in me will have eternal liferdquo

Reads ldquoSo that whoever beshylieves will in Him have eternal liferdquo

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 everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5600-plus Greek MSS support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor an angel went down at a certain season into the pool and troubled the water whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he hadrdquo

This verse omitted Footnote reads ldquo53 Some manuscripts add waiting for a certain moveshyment of the water 4for an angel of the Lord came from time to time and stirred up the water And the first person to step down into it afterward was healedrdquo

The last portion of v 3b and all of v 4 are bracketed to indicate suspicion about validity Footshynote reads ldquo53 Early mss do not contain the remainder of v 3 nor v 4rdquo

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible)

This verse omitted Footnote reads ldquoSome less important mashynuscripts paralyzedmdashand they waited for the moving of the washyters From time to time an angel of the Lord would come down and stir up the waters The first one into the pool after each such disturbance would be cured of whatever disease he hadrdquo

Four of the oldest five MSS plus two still-older fragments and three other specified Greek plus Vulgate Bohairic and Arshymenian portions as well as two other versions do not include these words But the vast ma shy jority do include them includshying one of the earliest and a reshyvision of a second among the oldest five Nineteen significant uncials do support the Majority plus Families 113 the Peshitta and Harclean and much more Omission of these words reshymoves the divine miracle in the healing of those immersed in the pool

John 647 mdash ldquoVerily verily I say unto you He that believeth on me hath everlasting liferdquo

(The Greek eỉs egravemeacute ldquointo merdquo ldquoin merdquo or ldquoon merdquo is lacking in the modern versions)

Reads ldquoI assure you anyone who believes in me already has eternal liferdquo

(ldquoAlready hasrdquo either is a Greek minority variant readingmdashfrom a relatively rarely availed manushyscript or such familymdashor is a modshyernistic alteration to an old Greek manuscript which was made for contemporary usage)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo

Reads ldquoI tell you the truth he who believes has everlasting liferdquo

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate 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 Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV NLT 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 in Luke 430)

Reads ldquoAt that point they picked up stones to kill him But Jesus hid himself from them and left the Templerdquo

Reads ldquoTherefore they picked up stones to throw at Him but Jesus hid Himself and went out of the templerdquo

(Essential opposition to the Mashyjority comes from Greek P66 P75 Aleph B D W [5th] and Theta [9th] Ten Old Latin the Vulgate the Armenian the Sinaitic (4th) the Sahidic and some of the Bohairic also are among the minority But they are outweighed by the vast majority of NT Greek MSS)

Reads ldquoAt this they picked up stones to stone him but Jesus hid himself slipping away from the temple groundsrdquo

(As with the NASB here no footnote is mentioned for any other reading)

Majority text reads ldquoTherefore they picked up stones so that they might throw at Him but Jesus was hidden and went out of the temple having gone through their midst and passed by thusrdquo The removal of the clause in question omits the dishyvine miracle of Jesusrsquo supernatshyural power (invisibility) Lower Christology The Majorshyity is supported directly by 16 significant uncials and six other Greek Families 1 amp 13 and the Harclean the Gothic the Ethiopic and more

John 1332 mdash ldquoIf God be glorishyfied in him God shall also glorishyfy him in himself and shall straightway glorify himrdquo

NLT reads ldquoAnd God will bring me into my glory very soonrdquo Footnote reads ldquo1332 Some manuscripts read And if God is glorified in him [the Son of Man] God will bring rdquo

(Again this is an obvious parashyphrase here from a ldquoBiblerdquo whose translators refer to it as a ldquodynamic equivalencerdquo mdashldquothought-for-thoughtrdquomdashtrans-lation Furthermore note the the omission)

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 very close to the Majority text)

NIV reads ldquoIf God is glorified in himc God will glorify the Son in himself and will glorify him at oncerdquo Footnote reads ldquoc 32 Many early manuscripts do not have If God is glorified in himrdquo

(The translators here use ldquomany earlyrdquo in an attempt to offset the overwhelming majority of manushyscripts opposing their minority text)

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and 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 uncials Family 13 the Peshitta Gothic Vulgate and others

Acts 230 mdash ldquoTherefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins ac shy cording to the flesh he would raise up Christ to sit on his thronerdquo

(This verse is a reference to II Samuel 12 in which God tells David that the Messiah will emerge from his bloodline)

Reads ldquoBut he was a prophet and he knew God had promised with an oath that one of Davidrsquos own descendants would sit on Davidrsquos throne as the Messiahrdquo

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)

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 uncialsrdquo Other support includes some Byz three OL the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek MSS dominate against itmdash90 or more extant Greek plus others)

Four of the earliest five MSS plus several versions or porshytions of them omit the undershylined portions But the Majority text includes them as do six other specified Greek MSS plus the Harclean Most of the early church fathers oppose But Tertullian (Latin d 220) whose extant writings number 36-8 (82) for the Textus Reshyceptus was for the Byz Only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV NLT NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

NLT Reads ldquoWhen we were utshyterly helpless Christ came at just the right time and died for us sinshynersrdquo

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is inshycorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

Reads ldquoSo now there is no conshydemnation for those who belong to Christ Jesusrdquo

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 NA27 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 footshynote referring to ldquosome later manuscripts rdquo Most of the MSS incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo So the final independent clause is not repetitious with ldquogood thingsrdquo being differentiated from ldquogospel of peacerdquo)

Reads ldquo That is what the Scriptures mean when they say ldquoHow beautiful are the feet of those who bring good newsrdquo Footnote simply cites the source of the verse Isaiah 527

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 proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV NLT 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

Reads ldquo Greetings you who are highly favored The Lord is with yourdquo Footnote reads ldquoSome manuscripts add Blessed are you among womenrdquo

(The Greek chaire means ldquobe wellrdquo ldquoGod speedrdquo ldquogreetingrdquo ldquohailrdquo or ldquorejoicerdquo But it is obvious that within this context ldquohailrdquo or ldquorejoicerdquo clearly are more appropriate ldquoGreetingsrdquo to the woman God choose to bear His son hardly is worthy)

Reads ldquo Greetings favored one The Lord is with yourdquo

Reads ldquo Greetings you who are highly favored The Lord is with yourdquo

The Majority text reads ldquo Rejoice favored woman the Lord is with you blessed are you among womenrdquo Three of the earliest MSS (codices A C D) plus 17 other significshyant uncials the Peshitta 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 deshyfying (rightfully) historical veneration of Mary and ldquoholy relicsrdquo by Catholics hence osshytensibly reasoning for omisshysionmdasha compromise

Luke 214 mdash ldquoGlory to God in the highest and on earth peace good will toward menrdquo

Reads ldquoGlory to God in the highest heaven and peace on earth to all whom God favorsrdquo Footnote reads ldquoOr and peace on earth for all those pleasing God Some manuscripts read and peace on earth goodwill among peoplerdquo

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

Reads ldquo Glory to God in the highest and on earth peace to men on whom his favor restsrdquo

Firstly the majority of MSS have Greek text closely matching 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)

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)

The NLT sorely departs from even its own corrupted source texts (codices Aleph and B) reading ldquoHis parents didnrsquot miss him at first rdquo

The NASB also relying on coshydices Aleph and B (plus only elshyeven others) provides another loose ldquotranslationrdquo ldquoBut his parshyents were unaware of itrdquo

The NIV is equally divergent from its own source texts ldquoAfter the feast was over while his parshyents were returning home rdquo

The ldquoMajority textrdquo (also ldquoByzantinerdquo ldquoTraditionalrdquo ldquoAntiochianrdquo ldquoConstantinoshypolitanrdquo or ldquoEcclesiasticalrdquo) reads ldquoJoseph and his mother rdquo as it should Joseph was NOT Jesusrsquo real father God the Father is Jesusrsquo father (ldquoParentsrdquo is probably a ruse to escape controversy as some variants read ldquofatherrdquo) Mary birthed Jesus Joseph was an earthly surrogate father He did not provide the ldquoseedrdquo of Christ the Holy Spirit did

KJV NLT 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)

NLT reads ldquoBut Jesus told him lsquoNo The Scriptures say ldquoPeople need more than bread for their liferdquorsquordquo The footnote only asshycribes the statement to its Old Testament origin in Deuteroshynomy 83

NASB reads ldquoAnd Jesus anshyswered him lsquoIt is written ldquoMAN SHALL NOT LIVE ON BREAD ALONErdquorsquordquo

NIV reads ldquoJesus answered lsquoIt is written ldquoMan does not live on bread alonerdquorsquordquo Again the footshynote only attributes 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 Majorshyity text includes the phrase Without these words the meanshying is incomplete What else does he live by Man certainly must live by the Word of God lest he be hopelessly lost Also supporting the Majority are 17 other significant uncials plus the Peshitta and Harclean the Gothic and Armenian and some OL

Luke 935 mdash ldquoAnd there came a voice out of the cloud saying This is my beloved Son hear himrdquo

(Also see Matthew 317)

Reads ldquo This is my Son my Chosen One Listen to himrdquo Footnote says ldquoSome manushyscripts read This is my beloved Sonrdquo

Reads ldquo This is my Son My Chosen One listen to Himrdquo

Reads ldquo This is my Son whom I have chosen listen to himrdquo

Only five significant Greek unshycials P45 and P47 plus Family 1 (Grfive MSS) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobeshylovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant unshycials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobeshylovedrdquo Two of the oldest extant manuscripts codices A and C much more reliable than modshyern 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)

NLT ldquoAnd they went on to anshyother villagerdquo Verse 56 is omitshyted in its entirety and the followshying footnote is added ldquo955 Some manuscripts add And he said ldquoYou donrsquot realize what your hearts are like 56For the Son of Man has not come to desshytroy menrsquos lives but to save themrsquordquo

NASB Questions the authentishycity of the last portion of verse 55 and all of verse 56 by surshyrounding with brackets No footshynote exists even to explain the full significance of the bracketshying

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manuscripts them And he said lsquoYou do not know what kind of spirit you are of for the Son of Man did not come to destroy menrsquos lives but to save themrsquo 56Andrdquo

(Also note the context of this verse which clearly justifies its appearance)

Again ldquosome manuscriptsrdquo is a profound understatement Verse 56 exists in the Majority text The minority text does howshyever have the support of 16 significant uncials plus two pashypyri (P45 and P75mdashboth 3rd

Cent) many of the Greek the Ethiopic the Sinaitic (4th) the Sahidic and a few of the Old Latin and Bohairic (Among the NU textrsquos uncial support are all five of the ldquoold uncialsrdquo Aleph A B C and D)

KJV NLT NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unto them When ye pray say Our Father which art in heaven Hallowed be thy name Thy kingdom come Thy will be done as in heaven so in earthrdquo

(Also see Matthew 69)

Reads ldquoHe said lsquoThis is how you should pray ldquoFather may your name be honored May your Kingdom come soon rdquorsquordquo

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your name Your kingdom come rdquorsquordquo Footnote reads ldquoLater mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(This subjective remark in the footnote is little more than modshyernistic conjecturemdashnothing more than an unproven theory regarding gospel ldquoharmonizationrdquo)

Reads ldquoHe said to them lsquoWhen you pray say ldquoFather hallowed be your name your kingdom come rdquorsquordquo Footnote reads ldquoa 2 Some manuscripts Our Father in heavenrdquo

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

NTL ldquoMay your kingdom come soonrdquo

(No footnote accompanies the abshysence of the remainder of this verse portion)

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 modshyern biblical scholars)

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 marshygin of 802 to 198

Luke 1828 mdash ldquoAnd Peter said Lo and we have left all and folshylowed theerdquo

(Also see Matthew 1927)

NLT reads ldquoPeter said lsquoWe have left our homes and followed yoursquordquo

(This translation committeersquos Greek source text reads ldquoLook we have left what was ours and followed yourdquo ldquoHomesrdquo obvishyously is a severe compromise to lessen the degree of personal sacrishyficemdasha concession to a wanton worldly readership)

NASB reads ldquoAnd Peter said lsquoWe have left all we had to folshylow yoursquordquo

NIV reads ldquoPeter said to him lsquoWe have left all we had to folshylow yoursquordquo

The NLT does not follow its own Greek source text ldquowhat was ours rdquo The NASB and NIV though close to their underlying Greek sources still are not entirely 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 NLT NASB NIV PROBLEMLuke 2136 mdash ldquoWatch ye thereshyfore and pray always that ye may be accounted worthy to esshycape all these things that shall come to pass and to stand before the Son of manrdquo

(ldquoBe accounted worthy rdquo means that the redeemed the children of God should live sanctified lives which exude the ldquofruit of the spirshyitrdquomdasha signal to the world that they already have been justified and reshydeemed through Godrsquos grace These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

Reads ldquoKeep a constant watch And pray that if possible you may escape these horrors and 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 NLT that those saved before the Great Tribulation begins still must endure it Alternshyatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos abominable attacks)

Reads ldquoBut keep on the alert at all times praying that you may have strength to escape all these things that are about to take place and to stand before the Son of Manrdquo

(Note that this particular reading nullifies the pre-tribulational rapshyture The implied result is as this verse reads in the NASB that those saved before the Great Tribulation still must endure it Alshyternatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos wrath)

Reads ldquoBe always on the watch and pray that you may be able to escape all that is about to hapshypen and that you may be able to stand before the Son of Manrdquo

(Once again the source Greek here nullifies the pre-tribulational rapture The NIV reading also misrepresents the source text with ldquo that you may be able to standrdquo possibly indicating that some meritorious human behavior may lead to believersrsquo redeemed appearance before Christ Notice the difference in the KJV ldquoand to stand rdquo rather than ldquo may be able to standrdquo)

The minority Greek sources for the modern versions support their readings but are incorrect The Majority text reads ldquoWatch therefore in every time praying that you may be ac shy counted worthy to escape all the things being about to hapshypen and to stand before the Son of Manrdquo The NLT NASB and NIV nullify the pre-tribulashytional rapture seeming to indicshyate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver believers 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 signifies that the intensity of Christrsquos angst compares his sweat drops to blood as a similie His sweat was not literally blood This is proven by the fact that the Greek osei means ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquomdashcertainly metaphorical)

The verses are included but the footnote reads ldquoThese verses are not included in many ancient mashynuscriptsrdquo

Verses are included without note Verses are included and the footshynote reads ldquoSome early manushyscripts do not have verses 43 and 44rdquo

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 NLT NASB NIV PROBLEMLuke 2264 mdash ldquoAnd when they had blindfolded him they struck him on the face and asked him saying Prophesy who is it that smote theerdquo

(Also see Matthew 2668 and Mark 1465)

Reads ldquoThey blindfolded him then they hit him and asked lsquoWho hit you that time you prophetrsquordquo

Reads ldquo And they blindfolded Him and were asking Him sayshying lsquoProphesy who is the one who hit Yoursquordquo

Reads ldquoThey blindfolded him and demanded lsquoProphesy Who hit yoursquordquo

The NLT NASB and NIV omit any reference to the actual conshytact point [the face] of the beatshying The Majority text reads ldquoAnd covering him they were striking His face and were askshying Him saying rdquo Only eight specified Greek MSS of the 5600-plus extant support the modern reading plus many Greek cursives and the Bohairshyic Seventeen significant unshycials the Peshitta and Harclean plus the Ferrar group 13 (Caesarean) the Armenian and Ethiopic and the Vulgate supshyport 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)

NLT ldquoJesus said lsquoFather forshygive these people because they donrsquot know what they are doingrsquordquo Footnote reads ldquoThis sentence is not included in many ancient manuscriptsrdquo

NASB ldquoBut Jesus was saying lsquoFather forgive them for they do not know what they are doingrsquordquo

(Note the consistency by absence between this verse and Mark 1126 The modern versions omit the Luke 2334a reference to Jeshysusrsquo forgiveness of His murderers as well as omit Mark 1116 Godrsquos charge for humans to forgive one another)

NIV ldquoJesus said lsquoFather forgive them for they do not know what they are doingrsquordquo Footnote reads ldquoSome early manuscripts do not have this sentencerdquo

The 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 compliance from modern liberals The overwhelming lot of the Majorshyity text here is supported by 24 significant uncials and five othshyer Greek the Vulgate the Peshyshitta and Harclean Families 1 amp 13 the Armenian and Ethiopic and more

KJV NLT 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 inconsequential to the meaning)

NTL reads ldquoHowever Peter ran to the tomb to look Stooping he peered in and saw the empty linshyen wrappings then he went home again wondering what had happenedrdquo

NASB reads ldquoBut Peter got up and ran to the tomb stooping and looking in he saw the linen wrappings only and he went away to his home marveling at what had happenedrdquo

(The Greek parakupsas means both ldquoto stoop downrdquo and ldquoto look intordquo)

NIV reads ldquoPeter however got up and ran to the tomb Bending over he saw the strips of linen lying by themselves and he went away wondering to himself what had happenedrdquo Footnote reads ldquoSome manuscripts do not inshyclude this verserdquo

(ldquoSome manuscriptsrdquo No All but about 25 MSS or fewer of any kindmdashperiod)

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 pashypyrus 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 Majorshyity reading as well as nine othshyer specified Greek MSS plus the Peshitta and Harclean Famshyilies 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzshyantine reading Moderns have abandoned their revered ldquoearlishyest manuscriptsrdquo Whymdashexshyternal pressure perhaps 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 ldquoAs he spoke he held out his hands for them to see and he showed them his feetrdquo Footnote reads ldquoSome manuscripts do not include this verserdquo

Reads ldquoAnd when He had said this He showed them His hands and His feetrdquo

(The NASB translatorsrsquo source text the NU [NA27 and UBS4] does not include verse 40 as indicshyated in the Zondervan Greek and English Interlinear New Testament [NASBNIV] But from the same Greek edition the NRSV interlinshyear editor P McReynolds does inshyclude verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their greatest signposts)

Reads ldquoWhen he had said this he showed them this hands and feetrdquo

Only the corrupt Codex D (Bezae) represents the Greek minority text In addition just six of the Old Latin (2nd) and the Syriac Sinaitic (4th) and Curetonian (5th) versions omit this verse Among those which include it are the Majority 22 significant codices (including Aleph and B) and six other Greek P75 and the Peshitta and Harclean plus more Regarding the other modern versions cited here they are similar to the Majority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV NLT NASB NIV PROBLEMLuke 2447 mdash ldquoAnd that repentshyance and remission of sins should be preached in his name among all nations beginning at Jerusalemrdquo

NLT ldquoWith my authority take this message of repentance to all the nations beginning in Jerusshyalem lsquoThere is forgiveness of sins for all who turn to mersquordquo

NASB ldquo and that repentance for forgiveness of sins would be proclaimed in His name to all the nations beginning from Jerusshyalemrdquo

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 versions is the same notice how the NLT and NASB devishyate Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separate The Majority 22 significant unshycials and five other specified Greek Families 113 several OL 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)

NLT reads ldquoNo one has ever seen God But his only Son who is himself God is near to the Fashytherrsquos heart he has told us about himrdquo Footnote reads ldquoSome manuscripts read his one and only Sonrdquo

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo(The modern versions miss three vital points in this verse 1) Jesus was ldquobegottenrdquo 2) Jesus is not a begotten ldquoGodrdquomdashGod the Father not having ldquocreatedrdquo Him 3) ldquoGod the one and Onlyrdquo does not acshyknowledge Jesusrsquo specific divine sonshipmdashldquomonogenesrdquo)

The Majority text reads ldquoonly begotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo ignores reference to Jesusrsquo unique status as Godrsquos incarnshyate Son in the flesh (according to Greek) No 2 ldquoOnly begotshyten Godrdquo originates from early Gnostic heresy about various typeslevels of deities (ldquoaeonsrdquo) and the belief that Jesus was a ldquocreated deityrdquo No 3 ldquoGod the one and Onlyrdquo does not uniquely refer to Jesus as God the Fatherrsquos Son (Gk monoshygenes)

John 313 mdash ldquoAnd no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heavenrdquo

Reads ldquoFor only I the Son of Man have come to earth and will return to heaven againrdquo Footnote reads ldquo313 Some mashynuscripts add who is in heavenrdquo

(Obviously this is a paraphrase and it omits that only Jesus has come down to earth from heaven)

Reads ldquoNo one has ascended into heaven but He who descenshyded from heaven the Son of Manrdquo

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the 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 reference to the fact that since His ascension Jesus has been and will remain in heaven forevermore Support for the KJV majority of Greek 18 sigshynificant uncials the Vulgate Families 113 (Caesareanmdashhyshybrid) the Syriac Peshitta and Harclean the Armenian and several OL

KJV NLT 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])

Reads ldquoSo that everyone who believes in me will have eternal liferdquo

Reads ldquoSo that whoever beshylieves will in Him have eternal liferdquo

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 everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5600-plus Greek MSS support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor an angel went down at a certain season into the pool and troubled the water whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he hadrdquo

This verse omitted Footnote reads ldquo53 Some manuscripts add waiting for a certain moveshyment of the water 4for an angel of the Lord came from time to time and stirred up the water And the first person to step down into it afterward was healedrdquo

The last portion of v 3b and all of v 4 are bracketed to indicate suspicion about validity Footshynote reads ldquo53 Early mss do not contain the remainder of v 3 nor v 4rdquo

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible)

This verse omitted Footnote reads ldquoSome less important mashynuscripts paralyzedmdashand they waited for the moving of the washyters From time to time an angel of the Lord would come down and stir up the waters The first one into the pool after each such disturbance would be cured of whatever disease he hadrdquo

Four of the oldest five MSS plus two still-older fragments and three other specified Greek plus Vulgate Bohairic and Arshymenian portions as well as two other versions do not include these words But the vast ma shy jority do include them includshying one of the earliest and a reshyvision of a second among the oldest five Nineteen significant uncials do support the Majority plus Families 113 the Peshitta and Harclean and much more Omission of these words reshymoves the divine miracle in the healing of those immersed in the pool

John 647 mdash ldquoVerily verily I say unto you He that believeth on me hath everlasting liferdquo

(The Greek eỉs egravemeacute ldquointo merdquo ldquoin merdquo or ldquoon merdquo is lacking in the modern versions)

Reads ldquoI assure you anyone who believes in me already has eternal liferdquo

(ldquoAlready hasrdquo either is a Greek minority variant readingmdashfrom a relatively rarely availed manushyscript or such familymdashor is a modshyernistic alteration to an old Greek manuscript which was made for contemporary usage)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo

Reads ldquoI tell you the truth he who believes has everlasting liferdquo

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate 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 Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV NLT 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 in Luke 430)

Reads ldquoAt that point they picked up stones to kill him But Jesus hid himself from them and left the Templerdquo

Reads ldquoTherefore they picked up stones to throw at Him but Jesus hid Himself and went out of the templerdquo

(Essential opposition to the Mashyjority comes from Greek P66 P75 Aleph B D W [5th] and Theta [9th] Ten Old Latin the Vulgate the Armenian the Sinaitic (4th) the Sahidic and some of the Bohairic also are among the minority But they are outweighed by the vast majority of NT Greek MSS)

Reads ldquoAt this they picked up stones to stone him but Jesus hid himself slipping away from the temple groundsrdquo

(As with the NASB here no footnote is mentioned for any other reading)

Majority text reads ldquoTherefore they picked up stones so that they might throw at Him but Jesus was hidden and went out of the temple having gone through their midst and passed by thusrdquo The removal of the clause in question omits the dishyvine miracle of Jesusrsquo supernatshyural power (invisibility) Lower Christology The Majorshyity is supported directly by 16 significant uncials and six other Greek Families 1 amp 13 and the Harclean the Gothic the Ethiopic and more

John 1332 mdash ldquoIf God be glorishyfied in him God shall also glorishyfy him in himself and shall straightway glorify himrdquo

NLT reads ldquoAnd God will bring me into my glory very soonrdquo Footnote reads ldquo1332 Some manuscripts read And if God is glorified in him [the Son of Man] God will bring rdquo

(Again this is an obvious parashyphrase here from a ldquoBiblerdquo whose translators refer to it as a ldquodynamic equivalencerdquo mdashldquothought-for-thoughtrdquomdashtrans-lation Furthermore note the the omission)

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 very close to the Majority text)

NIV reads ldquoIf God is glorified in himc God will glorify the Son in himself and will glorify him at oncerdquo Footnote reads ldquoc 32 Many early manuscripts do not have If God is glorified in himrdquo

(The translators here use ldquomany earlyrdquo in an attempt to offset the overwhelming majority of manushyscripts opposing their minority text)

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and 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 uncials Family 13 the Peshitta Gothic Vulgate and others

Acts 230 mdash ldquoTherefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins ac shy cording to the flesh he would raise up Christ to sit on his thronerdquo

(This verse is a reference to II Samuel 12 in which God tells David that the Messiah will emerge from his bloodline)

Reads ldquoBut he was a prophet and he knew God had promised with an oath that one of Davidrsquos own descendants would sit on Davidrsquos throne as the Messiahrdquo

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)

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 uncialsrdquo Other support includes some Byz three OL the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek MSS dominate against itmdash90 or more extant Greek plus others)

Four of the earliest five MSS plus several versions or porshytions of them omit the undershylined portions But the Majority text includes them as do six other specified Greek MSS plus the Harclean Most of the early church fathers oppose But Tertullian (Latin d 220) whose extant writings number 36-8 (82) for the Textus Reshyceptus was for the Byz Only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV NLT NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

NLT Reads ldquoWhen we were utshyterly helpless Christ came at just the right time and died for us sinshynersrdquo

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is inshycorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

Reads ldquoSo now there is no conshydemnation for those who belong to Christ Jesusrdquo

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 NA27 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 footshynote referring to ldquosome later manuscripts rdquo Most of the MSS incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo So the final independent clause is not repetitious with ldquogood thingsrdquo being differentiated from ldquogospel of peacerdquo)

Reads ldquo That is what the Scriptures mean when they say ldquoHow beautiful are the feet of those who bring good newsrdquo Footnote simply cites the source of the verse Isaiah 527

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 proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV NLT 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)

NLT reads ldquoBut Jesus told him lsquoNo The Scriptures say ldquoPeople need more than bread for their liferdquorsquordquo The footnote only asshycribes the statement to its Old Testament origin in Deuteroshynomy 83

NASB reads ldquoAnd Jesus anshyswered him lsquoIt is written ldquoMAN SHALL NOT LIVE ON BREAD ALONErdquorsquordquo

NIV reads ldquoJesus answered lsquoIt is written ldquoMan does not live on bread alonerdquorsquordquo Again the footshynote only attributes 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 Majorshyity text includes the phrase Without these words the meanshying is incomplete What else does he live by Man certainly must live by the Word of God lest he be hopelessly lost Also supporting the Majority are 17 other significant uncials plus the Peshitta and Harclean the Gothic and Armenian and some OL

Luke 935 mdash ldquoAnd there came a voice out of the cloud saying This is my beloved Son hear himrdquo

(Also see Matthew 317)

Reads ldquo This is my Son my Chosen One Listen to himrdquo Footnote says ldquoSome manushyscripts read This is my beloved Sonrdquo

Reads ldquo This is my Son My Chosen One listen to Himrdquo

Reads ldquo This is my Son whom I have chosen listen to himrdquo

Only five significant Greek unshycials P45 and P47 plus Family 1 (Grfive MSS) the Vulgate Syriac Sinaitic and Curetonian the Sahidic and Bohairic and the Armenian replace ldquobeshylovedrdquo with some variation of ldquochosenrdquo The Majority text along with 22 significant unshycials and six other Greek plus Family 13 the Peshitta and Harclean and more read ldquobeshylovedrdquo Two of the oldest extant manuscripts codices A and C much more reliable than modshyern 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)

NLT ldquoAnd they went on to anshyother villagerdquo Verse 56 is omitshyted in its entirety and the followshying footnote is added ldquo955 Some manuscripts add And he said ldquoYou donrsquot realize what your hearts are like 56For the Son of Man has not come to desshytroy menrsquos lives but to save themrsquordquo

NASB Questions the authentishycity of the last portion of verse 55 and all of verse 56 by surshyrounding with brackets No footshynote exists even to explain the full significance of the bracketshying

NIV ldquo dand they went to anshyother villagerdquo The footnote reads d 55 56 Some manuscripts them And he said lsquoYou do not know what kind of spirit you are of for the Son of Man did not come to destroy menrsquos lives but to save themrsquo 56Andrdquo

(Also note the context of this verse which clearly justifies its appearance)

Again ldquosome manuscriptsrdquo is a profound understatement Verse 56 exists in the Majority text The minority text does howshyever have the support of 16 significant uncials plus two pashypyri (P45 and P75mdashboth 3rd

Cent) many of the Greek the Ethiopic the Sinaitic (4th) the Sahidic and a few of the Old Latin and Bohairic (Among the NU textrsquos uncial support are all five of the ldquoold uncialsrdquo Aleph A B C and D)

KJV NLT NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unto them When ye pray say Our Father which art in heaven Hallowed be thy name Thy kingdom come Thy will be done as in heaven so in earthrdquo

(Also see Matthew 69)

Reads ldquoHe said lsquoThis is how you should pray ldquoFather may your name be honored May your Kingdom come soon rdquorsquordquo

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your name Your kingdom come rdquorsquordquo Footnote reads ldquoLater mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(This subjective remark in the footnote is little more than modshyernistic conjecturemdashnothing more than an unproven theory regarding gospel ldquoharmonizationrdquo)

Reads ldquoHe said to them lsquoWhen you pray say ldquoFather hallowed be your name your kingdom come rdquorsquordquo Footnote reads ldquoa 2 Some manuscripts Our Father in heavenrdquo

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

NTL ldquoMay your kingdom come soonrdquo

(No footnote accompanies the abshysence of the remainder of this verse portion)

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 modshyern biblical scholars)

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 marshygin of 802 to 198

Luke 1828 mdash ldquoAnd Peter said Lo and we have left all and folshylowed theerdquo

(Also see Matthew 1927)

NLT reads ldquoPeter said lsquoWe have left our homes and followed yoursquordquo

(This translation committeersquos Greek source text reads ldquoLook we have left what was ours and followed yourdquo ldquoHomesrdquo obvishyously is a severe compromise to lessen the degree of personal sacrishyficemdasha concession to a wanton worldly readership)

NASB reads ldquoAnd Peter said lsquoWe have left all we had to folshylow yoursquordquo

NIV reads ldquoPeter said to him lsquoWe have left all we had to folshylow yoursquordquo

The NLT does not follow its own Greek source text ldquowhat was ours rdquo The NASB and NIV though close to their underlying Greek sources still are not entirely 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 NLT NASB NIV PROBLEMLuke 2136 mdash ldquoWatch ye thereshyfore and pray always that ye may be accounted worthy to esshycape all these things that shall come to pass and to stand before the Son of manrdquo

(ldquoBe accounted worthy rdquo means that the redeemed the children of God should live sanctified lives which exude the ldquofruit of the spirshyitrdquomdasha signal to the world that they already have been justified and reshydeemed through Godrsquos grace These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

Reads ldquoKeep a constant watch And pray that if possible you may escape these horrors and 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 NLT that those saved before the Great Tribulation begins still must endure it Alternshyatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos abominable attacks)

Reads ldquoBut keep on the alert at all times praying that you may have strength to escape all these things that are about to take place and to stand before the Son of Manrdquo

(Note that this particular reading nullifies the pre-tribulational rapshyture The implied result is as this verse reads in the NASB that those saved before the Great Tribulation still must endure it Alshyternatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos wrath)

Reads ldquoBe always on the watch and pray that you may be able to escape all that is about to hapshypen and that you may be able to stand before the Son of Manrdquo

(Once again the source Greek here nullifies the pre-tribulational rapture The NIV reading also misrepresents the source text with ldquo that you may be able to standrdquo possibly indicating that some meritorious human behavior may lead to believersrsquo redeemed appearance before Christ Notice the difference in the KJV ldquoand to stand rdquo rather than ldquo may be able to standrdquo)

The minority Greek sources for the modern versions support their readings but are incorrect The Majority text reads ldquoWatch therefore in every time praying that you may be ac shy counted worthy to escape all the things being about to hapshypen and to stand before the Son of Manrdquo The NLT NASB and NIV nullify the pre-tribulashytional rapture seeming to indicshyate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver believers 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 signifies that the intensity of Christrsquos angst compares his sweat drops to blood as a similie His sweat was not literally blood This is proven by the fact that the Greek osei means ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquomdashcertainly metaphorical)

The verses are included but the footnote reads ldquoThese verses are not included in many ancient mashynuscriptsrdquo

Verses are included without note Verses are included and the footshynote reads ldquoSome early manushyscripts do not have verses 43 and 44rdquo

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 NLT NASB NIV PROBLEMLuke 2264 mdash ldquoAnd when they had blindfolded him they struck him on the face and asked him saying Prophesy who is it that smote theerdquo

(Also see Matthew 2668 and Mark 1465)

Reads ldquoThey blindfolded him then they hit him and asked lsquoWho hit you that time you prophetrsquordquo

Reads ldquo And they blindfolded Him and were asking Him sayshying lsquoProphesy who is the one who hit Yoursquordquo

Reads ldquoThey blindfolded him and demanded lsquoProphesy Who hit yoursquordquo

The NLT NASB and NIV omit any reference to the actual conshytact point [the face] of the beatshying The Majority text reads ldquoAnd covering him they were striking His face and were askshying Him saying rdquo Only eight specified Greek MSS of the 5600-plus extant support the modern reading plus many Greek cursives and the Bohairshyic Seventeen significant unshycials the Peshitta and Harclean plus the Ferrar group 13 (Caesarean) the Armenian and Ethiopic and the Vulgate supshyport 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)

NLT ldquoJesus said lsquoFather forshygive these people because they donrsquot know what they are doingrsquordquo Footnote reads ldquoThis sentence is not included in many ancient manuscriptsrdquo

NASB ldquoBut Jesus was saying lsquoFather forgive them for they do not know what they are doingrsquordquo

(Note the consistency by absence between this verse and Mark 1126 The modern versions omit the Luke 2334a reference to Jeshysusrsquo forgiveness of His murderers as well as omit Mark 1116 Godrsquos charge for humans to forgive one another)

NIV ldquoJesus said lsquoFather forgive them for they do not know what they are doingrsquordquo Footnote reads ldquoSome early manuscripts do not have this sentencerdquo

The 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 compliance from modern liberals The overwhelming lot of the Majorshyity text here is supported by 24 significant uncials and five othshyer Greek the Vulgate the Peshyshitta and Harclean Families 1 amp 13 the Armenian and Ethiopic and more

KJV NLT 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 inconsequential to the meaning)

NTL reads ldquoHowever Peter ran to the tomb to look Stooping he peered in and saw the empty linshyen wrappings then he went home again wondering what had happenedrdquo

NASB reads ldquoBut Peter got up and ran to the tomb stooping and looking in he saw the linen wrappings only and he went away to his home marveling at what had happenedrdquo

(The Greek parakupsas means both ldquoto stoop downrdquo and ldquoto look intordquo)

NIV reads ldquoPeter however got up and ran to the tomb Bending over he saw the strips of linen lying by themselves and he went away wondering to himself what had happenedrdquo Footnote reads ldquoSome manuscripts do not inshyclude this verserdquo

(ldquoSome manuscriptsrdquo No All but about 25 MSS or fewer of any kindmdashperiod)

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 pashypyrus 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 Majorshyity reading as well as nine othshyer specified Greek MSS plus the Peshitta and Harclean Famshyilies 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzshyantine reading Moderns have abandoned their revered ldquoearlishyest manuscriptsrdquo Whymdashexshyternal pressure perhaps 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 ldquoAs he spoke he held out his hands for them to see and he showed them his feetrdquo Footnote reads ldquoSome manuscripts do not include this verserdquo

Reads ldquoAnd when He had said this He showed them His hands and His feetrdquo

(The NASB translatorsrsquo source text the NU [NA27 and UBS4] does not include verse 40 as indicshyated in the Zondervan Greek and English Interlinear New Testament [NASBNIV] But from the same Greek edition the NRSV interlinshyear editor P McReynolds does inshyclude verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their greatest signposts)

Reads ldquoWhen he had said this he showed them this hands and feetrdquo

Only the corrupt Codex D (Bezae) represents the Greek minority text In addition just six of the Old Latin (2nd) and the Syriac Sinaitic (4th) and Curetonian (5th) versions omit this verse Among those which include it are the Majority 22 significant codices (including Aleph and B) and six other Greek P75 and the Peshitta and Harclean plus more Regarding the other modern versions cited here they are similar to the Majority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV NLT NASB NIV PROBLEMLuke 2447 mdash ldquoAnd that repentshyance and remission of sins should be preached in his name among all nations beginning at Jerusalemrdquo

NLT ldquoWith my authority take this message of repentance to all the nations beginning in Jerusshyalem lsquoThere is forgiveness of sins for all who turn to mersquordquo

NASB ldquo and that repentance for forgiveness of sins would be proclaimed in His name to all the nations beginning from Jerusshyalemrdquo

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 versions is the same notice how the NLT and NASB devishyate Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separate The Majority 22 significant unshycials and five other specified Greek Families 113 several OL 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)

NLT reads ldquoNo one has ever seen God But his only Son who is himself God is near to the Fashytherrsquos heart he has told us about himrdquo Footnote reads ldquoSome manuscripts read his one and only Sonrdquo

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo(The modern versions miss three vital points in this verse 1) Jesus was ldquobegottenrdquo 2) Jesus is not a begotten ldquoGodrdquomdashGod the Father not having ldquocreatedrdquo Him 3) ldquoGod the one and Onlyrdquo does not acshyknowledge Jesusrsquo specific divine sonshipmdashldquomonogenesrdquo)

The Majority text reads ldquoonly begotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo ignores reference to Jesusrsquo unique status as Godrsquos incarnshyate Son in the flesh (according to Greek) No 2 ldquoOnly begotshyten Godrdquo originates from early Gnostic heresy about various typeslevels of deities (ldquoaeonsrdquo) and the belief that Jesus was a ldquocreated deityrdquo No 3 ldquoGod the one and Onlyrdquo does not uniquely refer to Jesus as God the Fatherrsquos Son (Gk monoshygenes)

John 313 mdash ldquoAnd no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heavenrdquo

Reads ldquoFor only I the Son of Man have come to earth and will return to heaven againrdquo Footnote reads ldquo313 Some mashynuscripts add who is in heavenrdquo

(Obviously this is a paraphrase and it omits that only Jesus has come down to earth from heaven)

Reads ldquoNo one has ascended into heaven but He who descenshyded from heaven the Son of Manrdquo

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the 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 reference to the fact that since His ascension Jesus has been and will remain in heaven forevermore Support for the KJV majority of Greek 18 sigshynificant uncials the Vulgate Families 113 (Caesareanmdashhyshybrid) the Syriac Peshitta and Harclean the Armenian and several OL

KJV NLT 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])

Reads ldquoSo that everyone who believes in me will have eternal liferdquo

Reads ldquoSo that whoever beshylieves will in Him have eternal liferdquo

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 everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5600-plus Greek MSS support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor an angel went down at a certain season into the pool and troubled the water whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he hadrdquo

This verse omitted Footnote reads ldquo53 Some manuscripts add waiting for a certain moveshyment of the water 4for an angel of the Lord came from time to time and stirred up the water And the first person to step down into it afterward was healedrdquo

The last portion of v 3b and all of v 4 are bracketed to indicate suspicion about validity Footshynote reads ldquo53 Early mss do not contain the remainder of v 3 nor v 4rdquo

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible)

This verse omitted Footnote reads ldquoSome less important mashynuscripts paralyzedmdashand they waited for the moving of the washyters From time to time an angel of the Lord would come down and stir up the waters The first one into the pool after each such disturbance would be cured of whatever disease he hadrdquo

Four of the oldest five MSS plus two still-older fragments and three other specified Greek plus Vulgate Bohairic and Arshymenian portions as well as two other versions do not include these words But the vast ma shy jority do include them includshying one of the earliest and a reshyvision of a second among the oldest five Nineteen significant uncials do support the Majority plus Families 113 the Peshitta and Harclean and much more Omission of these words reshymoves the divine miracle in the healing of those immersed in the pool

John 647 mdash ldquoVerily verily I say unto you He that believeth on me hath everlasting liferdquo

(The Greek eỉs egravemeacute ldquointo merdquo ldquoin merdquo or ldquoon merdquo is lacking in the modern versions)

Reads ldquoI assure you anyone who believes in me already has eternal liferdquo

(ldquoAlready hasrdquo either is a Greek minority variant readingmdashfrom a relatively rarely availed manushyscript or such familymdashor is a modshyernistic alteration to an old Greek manuscript which was made for contemporary usage)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo

Reads ldquoI tell you the truth he who believes has everlasting liferdquo

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate 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 Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV NLT 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 in Luke 430)

Reads ldquoAt that point they picked up stones to kill him But Jesus hid himself from them and left the Templerdquo

Reads ldquoTherefore they picked up stones to throw at Him but Jesus hid Himself and went out of the templerdquo

(Essential opposition to the Mashyjority comes from Greek P66 P75 Aleph B D W [5th] and Theta [9th] Ten Old Latin the Vulgate the Armenian the Sinaitic (4th) the Sahidic and some of the Bohairic also are among the minority But they are outweighed by the vast majority of NT Greek MSS)

Reads ldquoAt this they picked up stones to stone him but Jesus hid himself slipping away from the temple groundsrdquo

(As with the NASB here no footnote is mentioned for any other reading)

Majority text reads ldquoTherefore they picked up stones so that they might throw at Him but Jesus was hidden and went out of the temple having gone through their midst and passed by thusrdquo The removal of the clause in question omits the dishyvine miracle of Jesusrsquo supernatshyural power (invisibility) Lower Christology The Majorshyity is supported directly by 16 significant uncials and six other Greek Families 1 amp 13 and the Harclean the Gothic the Ethiopic and more

John 1332 mdash ldquoIf God be glorishyfied in him God shall also glorishyfy him in himself and shall straightway glorify himrdquo

NLT reads ldquoAnd God will bring me into my glory very soonrdquo Footnote reads ldquo1332 Some manuscripts read And if God is glorified in him [the Son of Man] God will bring rdquo

(Again this is an obvious parashyphrase here from a ldquoBiblerdquo whose translators refer to it as a ldquodynamic equivalencerdquo mdashldquothought-for-thoughtrdquomdashtrans-lation Furthermore note the the omission)

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 very close to the Majority text)

NIV reads ldquoIf God is glorified in himc God will glorify the Son in himself and will glorify him at oncerdquo Footnote reads ldquoc 32 Many early manuscripts do not have If God is glorified in himrdquo

(The translators here use ldquomany earlyrdquo in an attempt to offset the overwhelming majority of manushyscripts opposing their minority text)

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and 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 uncials Family 13 the Peshitta Gothic Vulgate and others

Acts 230 mdash ldquoTherefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins ac shy cording to the flesh he would raise up Christ to sit on his thronerdquo

(This verse is a reference to II Samuel 12 in which God tells David that the Messiah will emerge from his bloodline)

Reads ldquoBut he was a prophet and he knew God had promised with an oath that one of Davidrsquos own descendants would sit on Davidrsquos throne as the Messiahrdquo

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)

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 uncialsrdquo Other support includes some Byz three OL the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek MSS dominate against itmdash90 or more extant Greek plus others)

Four of the earliest five MSS plus several versions or porshytions of them omit the undershylined portions But the Majority text includes them as do six other specified Greek MSS plus the Harclean Most of the early church fathers oppose But Tertullian (Latin d 220) whose extant writings number 36-8 (82) for the Textus Reshyceptus was for the Byz Only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV NLT NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

NLT Reads ldquoWhen we were utshyterly helpless Christ came at just the right time and died for us sinshynersrdquo

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is inshycorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

Reads ldquoSo now there is no conshydemnation for those who belong to Christ Jesusrdquo

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 NA27 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 footshynote referring to ldquosome later manuscripts rdquo Most of the MSS incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo So the final independent clause is not repetitious with ldquogood thingsrdquo being differentiated from ldquogospel of peacerdquo)

Reads ldquo That is what the Scriptures mean when they say ldquoHow beautiful are the feet of those who bring good newsrdquo Footnote simply cites the source of the verse Isaiah 527

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 proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV NLT NASB NIV PROBLEMLuke 112a mdash ldquoAnd he said unto them When ye pray say Our Father which art in heaven Hallowed be thy name Thy kingdom come Thy will be done as in heaven so in earthrdquo

(Also see Matthew 69)

Reads ldquoHe said lsquoThis is how you should pray ldquoFather may your name be honored May your Kingdom come soon rdquorsquordquo

Reads ldquoAnd he said to them lsquoWhen you pray say ldquoFather hallowed be your name Your kingdom come rdquorsquordquo Footnote reads ldquoLater mss add phrases from Matt 69-13 to make the two passages closely similarrdquo

(This subjective remark in the footnote is little more than modshyernistic conjecturemdashnothing more than an unproven theory regarding gospel ldquoharmonizationrdquo)

Reads ldquoHe said to them lsquoWhen you pray say ldquoFather hallowed be your name your kingdom come rdquorsquordquo Footnote reads ldquoa 2 Some manuscripts Our Father in heavenrdquo

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

NTL ldquoMay your kingdom come soonrdquo

(No footnote accompanies the abshysence of the remainder of this verse portion)

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 modshyern biblical scholars)

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 marshygin of 802 to 198

Luke 1828 mdash ldquoAnd Peter said Lo and we have left all and folshylowed theerdquo

(Also see Matthew 1927)

NLT reads ldquoPeter said lsquoWe have left our homes and followed yoursquordquo

(This translation committeersquos Greek source text reads ldquoLook we have left what was ours and followed yourdquo ldquoHomesrdquo obvishyously is a severe compromise to lessen the degree of personal sacrishyficemdasha concession to a wanton worldly readership)

NASB reads ldquoAnd Peter said lsquoWe have left all we had to folshylow yoursquordquo

NIV reads ldquoPeter said to him lsquoWe have left all we had to folshylow yoursquordquo

The NLT does not follow its own Greek source text ldquowhat was ours rdquo The NASB and NIV though close to their underlying Greek sources still are not entirely 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 NLT NASB NIV PROBLEMLuke 2136 mdash ldquoWatch ye thereshyfore and pray always that ye may be accounted worthy to esshycape all these things that shall come to pass and to stand before the Son of manrdquo

(ldquoBe accounted worthy rdquo means that the redeemed the children of God should live sanctified lives which exude the ldquofruit of the spirshyitrdquomdasha signal to the world that they already have been justified and reshydeemed through Godrsquos grace These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

Reads ldquoKeep a constant watch And pray that if possible you may escape these horrors and 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 NLT that those saved before the Great Tribulation begins still must endure it Alternshyatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos abominable attacks)

Reads ldquoBut keep on the alert at all times praying that you may have strength to escape all these things that are about to take place and to stand before the Son of Manrdquo

(Note that this particular reading nullifies the pre-tribulational rapshyture The implied result is as this verse reads in the NASB that those saved before the Great Tribulation still must endure it Alshyternatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos wrath)

Reads ldquoBe always on the watch and pray that you may be able to escape all that is about to hapshypen and that you may be able to stand before the Son of Manrdquo

(Once again the source Greek here nullifies the pre-tribulational rapture The NIV reading also misrepresents the source text with ldquo that you may be able to standrdquo possibly indicating that some meritorious human behavior may lead to believersrsquo redeemed appearance before Christ Notice the difference in the KJV ldquoand to stand rdquo rather than ldquo may be able to standrdquo)

The minority Greek sources for the modern versions support their readings but are incorrect The Majority text reads ldquoWatch therefore in every time praying that you may be ac shy counted worthy to escape all the things being about to hapshypen and to stand before the Son of Manrdquo The NLT NASB and NIV nullify the pre-tribulashytional rapture seeming to indicshyate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver believers 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 signifies that the intensity of Christrsquos angst compares his sweat drops to blood as a similie His sweat was not literally blood This is proven by the fact that the Greek osei means ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquomdashcertainly metaphorical)

The verses are included but the footnote reads ldquoThese verses are not included in many ancient mashynuscriptsrdquo

Verses are included without note Verses are included and the footshynote reads ldquoSome early manushyscripts do not have verses 43 and 44rdquo

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 NLT NASB NIV PROBLEMLuke 2264 mdash ldquoAnd when they had blindfolded him they struck him on the face and asked him saying Prophesy who is it that smote theerdquo

(Also see Matthew 2668 and Mark 1465)

Reads ldquoThey blindfolded him then they hit him and asked lsquoWho hit you that time you prophetrsquordquo

Reads ldquo And they blindfolded Him and were asking Him sayshying lsquoProphesy who is the one who hit Yoursquordquo

Reads ldquoThey blindfolded him and demanded lsquoProphesy Who hit yoursquordquo

The NLT NASB and NIV omit any reference to the actual conshytact point [the face] of the beatshying The Majority text reads ldquoAnd covering him they were striking His face and were askshying Him saying rdquo Only eight specified Greek MSS of the 5600-plus extant support the modern reading plus many Greek cursives and the Bohairshyic Seventeen significant unshycials the Peshitta and Harclean plus the Ferrar group 13 (Caesarean) the Armenian and Ethiopic and the Vulgate supshyport 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)

NLT ldquoJesus said lsquoFather forshygive these people because they donrsquot know what they are doingrsquordquo Footnote reads ldquoThis sentence is not included in many ancient manuscriptsrdquo

NASB ldquoBut Jesus was saying lsquoFather forgive them for they do not know what they are doingrsquordquo

(Note the consistency by absence between this verse and Mark 1126 The modern versions omit the Luke 2334a reference to Jeshysusrsquo forgiveness of His murderers as well as omit Mark 1116 Godrsquos charge for humans to forgive one another)

NIV ldquoJesus said lsquoFather forgive them for they do not know what they are doingrsquordquo Footnote reads ldquoSome early manuscripts do not have this sentencerdquo

The 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 compliance from modern liberals The overwhelming lot of the Majorshyity text here is supported by 24 significant uncials and five othshyer Greek the Vulgate the Peshyshitta and Harclean Families 1 amp 13 the Armenian and Ethiopic and more

KJV NLT 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 inconsequential to the meaning)

NTL reads ldquoHowever Peter ran to the tomb to look Stooping he peered in and saw the empty linshyen wrappings then he went home again wondering what had happenedrdquo

NASB reads ldquoBut Peter got up and ran to the tomb stooping and looking in he saw the linen wrappings only and he went away to his home marveling at what had happenedrdquo

(The Greek parakupsas means both ldquoto stoop downrdquo and ldquoto look intordquo)

NIV reads ldquoPeter however got up and ran to the tomb Bending over he saw the strips of linen lying by themselves and he went away wondering to himself what had happenedrdquo Footnote reads ldquoSome manuscripts do not inshyclude this verserdquo

(ldquoSome manuscriptsrdquo No All but about 25 MSS or fewer of any kindmdashperiod)

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 pashypyrus 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 Majorshyity reading as well as nine othshyer specified Greek MSS plus the Peshitta and Harclean Famshyilies 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzshyantine reading Moderns have abandoned their revered ldquoearlishyest manuscriptsrdquo Whymdashexshyternal pressure perhaps 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 ldquoAs he spoke he held out his hands for them to see and he showed them his feetrdquo Footnote reads ldquoSome manuscripts do not include this verserdquo

Reads ldquoAnd when He had said this He showed them His hands and His feetrdquo

(The NASB translatorsrsquo source text the NU [NA27 and UBS4] does not include verse 40 as indicshyated in the Zondervan Greek and English Interlinear New Testament [NASBNIV] But from the same Greek edition the NRSV interlinshyear editor P McReynolds does inshyclude verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their greatest signposts)

Reads ldquoWhen he had said this he showed them this hands and feetrdquo

Only the corrupt Codex D (Bezae) represents the Greek minority text In addition just six of the Old Latin (2nd) and the Syriac Sinaitic (4th) and Curetonian (5th) versions omit this verse Among those which include it are the Majority 22 significant codices (including Aleph and B) and six other Greek P75 and the Peshitta and Harclean plus more Regarding the other modern versions cited here they are similar to the Majority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV NLT NASB NIV PROBLEMLuke 2447 mdash ldquoAnd that repentshyance and remission of sins should be preached in his name among all nations beginning at Jerusalemrdquo

NLT ldquoWith my authority take this message of repentance to all the nations beginning in Jerusshyalem lsquoThere is forgiveness of sins for all who turn to mersquordquo

NASB ldquo and that repentance for forgiveness of sins would be proclaimed in His name to all the nations beginning from Jerusshyalemrdquo

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 versions is the same notice how the NLT and NASB devishyate Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separate The Majority 22 significant unshycials and five other specified Greek Families 113 several OL 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)

NLT reads ldquoNo one has ever seen God But his only Son who is himself God is near to the Fashytherrsquos heart he has told us about himrdquo Footnote reads ldquoSome manuscripts read his one and only Sonrdquo

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo(The modern versions miss three vital points in this verse 1) Jesus was ldquobegottenrdquo 2) Jesus is not a begotten ldquoGodrdquomdashGod the Father not having ldquocreatedrdquo Him 3) ldquoGod the one and Onlyrdquo does not acshyknowledge Jesusrsquo specific divine sonshipmdashldquomonogenesrdquo)

The Majority text reads ldquoonly begotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo ignores reference to Jesusrsquo unique status as Godrsquos incarnshyate Son in the flesh (according to Greek) No 2 ldquoOnly begotshyten Godrdquo originates from early Gnostic heresy about various typeslevels of deities (ldquoaeonsrdquo) and the belief that Jesus was a ldquocreated deityrdquo No 3 ldquoGod the one and Onlyrdquo does not uniquely refer to Jesus as God the Fatherrsquos Son (Gk monoshygenes)

John 313 mdash ldquoAnd no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heavenrdquo

Reads ldquoFor only I the Son of Man have come to earth and will return to heaven againrdquo Footnote reads ldquo313 Some mashynuscripts add who is in heavenrdquo

(Obviously this is a paraphrase and it omits that only Jesus has come down to earth from heaven)

Reads ldquoNo one has ascended into heaven but He who descenshyded from heaven the Son of Manrdquo

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the 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 reference to the fact that since His ascension Jesus has been and will remain in heaven forevermore Support for the KJV majority of Greek 18 sigshynificant uncials the Vulgate Families 113 (Caesareanmdashhyshybrid) the Syriac Peshitta and Harclean the Armenian and several OL

KJV NLT 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])

Reads ldquoSo that everyone who believes in me will have eternal liferdquo

Reads ldquoSo that whoever beshylieves will in Him have eternal liferdquo

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 everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5600-plus Greek MSS support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor an angel went down at a certain season into the pool and troubled the water whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he hadrdquo

This verse omitted Footnote reads ldquo53 Some manuscripts add waiting for a certain moveshyment of the water 4for an angel of the Lord came from time to time and stirred up the water And the first person to step down into it afterward was healedrdquo

The last portion of v 3b and all of v 4 are bracketed to indicate suspicion about validity Footshynote reads ldquo53 Early mss do not contain the remainder of v 3 nor v 4rdquo

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible)

This verse omitted Footnote reads ldquoSome less important mashynuscripts paralyzedmdashand they waited for the moving of the washyters From time to time an angel of the Lord would come down and stir up the waters The first one into the pool after each such disturbance would be cured of whatever disease he hadrdquo

Four of the oldest five MSS plus two still-older fragments and three other specified Greek plus Vulgate Bohairic and Arshymenian portions as well as two other versions do not include these words But the vast ma shy jority do include them includshying one of the earliest and a reshyvision of a second among the oldest five Nineteen significant uncials do support the Majority plus Families 113 the Peshitta and Harclean and much more Omission of these words reshymoves the divine miracle in the healing of those immersed in the pool

John 647 mdash ldquoVerily verily I say unto you He that believeth on me hath everlasting liferdquo

(The Greek eỉs egravemeacute ldquointo merdquo ldquoin merdquo or ldquoon merdquo is lacking in the modern versions)

Reads ldquoI assure you anyone who believes in me already has eternal liferdquo

(ldquoAlready hasrdquo either is a Greek minority variant readingmdashfrom a relatively rarely availed manushyscript or such familymdashor is a modshyernistic alteration to an old Greek manuscript which was made for contemporary usage)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo

Reads ldquoI tell you the truth he who believes has everlasting liferdquo

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate 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 Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV NLT 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 in Luke 430)

Reads ldquoAt that point they picked up stones to kill him But Jesus hid himself from them and left the Templerdquo

Reads ldquoTherefore they picked up stones to throw at Him but Jesus hid Himself and went out of the templerdquo

(Essential opposition to the Mashyjority comes from Greek P66 P75 Aleph B D W [5th] and Theta [9th] Ten Old Latin the Vulgate the Armenian the Sinaitic (4th) the Sahidic and some of the Bohairic also are among the minority But they are outweighed by the vast majority of NT Greek MSS)

Reads ldquoAt this they picked up stones to stone him but Jesus hid himself slipping away from the temple groundsrdquo

(As with the NASB here no footnote is mentioned for any other reading)

Majority text reads ldquoTherefore they picked up stones so that they might throw at Him but Jesus was hidden and went out of the temple having gone through their midst and passed by thusrdquo The removal of the clause in question omits the dishyvine miracle of Jesusrsquo supernatshyural power (invisibility) Lower Christology The Majorshyity is supported directly by 16 significant uncials and six other Greek Families 1 amp 13 and the Harclean the Gothic the Ethiopic and more

John 1332 mdash ldquoIf God be glorishyfied in him God shall also glorishyfy him in himself and shall straightway glorify himrdquo

NLT reads ldquoAnd God will bring me into my glory very soonrdquo Footnote reads ldquo1332 Some manuscripts read And if God is glorified in him [the Son of Man] God will bring rdquo

(Again this is an obvious parashyphrase here from a ldquoBiblerdquo whose translators refer to it as a ldquodynamic equivalencerdquo mdashldquothought-for-thoughtrdquomdashtrans-lation Furthermore note the the omission)

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 very close to the Majority text)

NIV reads ldquoIf God is glorified in himc God will glorify the Son in himself and will glorify him at oncerdquo Footnote reads ldquoc 32 Many early manuscripts do not have If God is glorified in himrdquo

(The translators here use ldquomany earlyrdquo in an attempt to offset the overwhelming majority of manushyscripts opposing their minority text)

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and 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 uncials Family 13 the Peshitta Gothic Vulgate and others

Acts 230 mdash ldquoTherefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins ac shy cording to the flesh he would raise up Christ to sit on his thronerdquo

(This verse is a reference to II Samuel 12 in which God tells David that the Messiah will emerge from his bloodline)

Reads ldquoBut he was a prophet and he knew God had promised with an oath that one of Davidrsquos own descendants would sit on Davidrsquos throne as the Messiahrdquo

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)

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 uncialsrdquo Other support includes some Byz three OL the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek MSS dominate against itmdash90 or more extant Greek plus others)

Four of the earliest five MSS plus several versions or porshytions of them omit the undershylined portions But the Majority text includes them as do six other specified Greek MSS plus the Harclean Most of the early church fathers oppose But Tertullian (Latin d 220) whose extant writings number 36-8 (82) for the Textus Reshyceptus was for the Byz Only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV NLT NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

NLT Reads ldquoWhen we were utshyterly helpless Christ came at just the right time and died for us sinshynersrdquo

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is inshycorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

Reads ldquoSo now there is no conshydemnation for those who belong to Christ Jesusrdquo

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 NA27 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 footshynote referring to ldquosome later manuscripts rdquo Most of the MSS incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo So the final independent clause is not repetitious with ldquogood thingsrdquo being differentiated from ldquogospel of peacerdquo)

Reads ldquo That is what the Scriptures mean when they say ldquoHow beautiful are the feet of those who bring good newsrdquo Footnote simply cites the source of the verse Isaiah 527

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 proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV NLT NASB NIV PROBLEMLuke 2136 mdash ldquoWatch ye thereshyfore and pray always that ye may be accounted worthy to esshycape all these things that shall come to pass and to stand before the Son of manrdquo

(ldquoBe accounted worthy rdquo means that the redeemed the children of God should live sanctified lives which exude the ldquofruit of the spirshyitrdquomdasha signal to the world that they already have been justified and reshydeemed through Godrsquos grace These should be lives ordered after Christrsquosmdashlives consistent with Godrsquos requirements for those already justified through faith in His Son mdashEphesians 28 9)

Reads ldquoKeep a constant watch And pray that if possible you may escape these horrors and 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 NLT that those saved before the Great Tribulation begins still must endure it Alternshyatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos abominable attacks)

Reads ldquoBut keep on the alert at all times praying that you may have strength to escape all these things that are about to take place and to stand before the Son of Manrdquo

(Note that this particular reading nullifies the pre-tribulational rapshyture The implied result is as this verse reads in the NASB that those saved before the Great Tribulation still must endure it Alshyternatively the implication is that through prayer the redeemed through Christ may be able to ldquohide themselvesrdquo from the Antishychristrsquos wrath)

Reads ldquoBe always on the watch and pray that you may be able to escape all that is about to hapshypen and that you may be able to stand before the Son of Manrdquo

(Once again the source Greek here nullifies the pre-tribulational rapture The NIV reading also misrepresents the source text with ldquo that you may be able to standrdquo possibly indicating that some meritorious human behavior may lead to believersrsquo redeemed appearance before Christ Notice the difference in the KJV ldquoand to stand rdquo rather than ldquo may be able to standrdquo)

The minority Greek sources for the modern versions support their readings but are incorrect The Majority text reads ldquoWatch therefore in every time praying that you may be ac shy counted worthy to escape all the things being about to hapshypen and to stand before the Son of Manrdquo The NLT NASB and NIV nullify the pre-tribulashytional rapture seeming to indicshyate that ardent prayer and watchfulness maymdashit is hopedmdashdeliver believers 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 signifies that the intensity of Christrsquos angst compares his sweat drops to blood as a similie His sweat was not literally blood This is proven by the fact that the Greek osei means ldquoas it wererdquo ldquoas it had beenrdquo ldquolikerdquo ldquoasrdquo or ldquoaboutrdquomdashcertainly metaphorical)

The verses are included but the footnote reads ldquoThese verses are not included in many ancient mashynuscriptsrdquo

Verses are included without note Verses are included and the footshynote reads ldquoSome early manushyscripts do not have verses 43 and 44rdquo

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 NLT NASB NIV PROBLEMLuke 2264 mdash ldquoAnd when they had blindfolded him they struck him on the face and asked him saying Prophesy who is it that smote theerdquo

(Also see Matthew 2668 and Mark 1465)

Reads ldquoThey blindfolded him then they hit him and asked lsquoWho hit you that time you prophetrsquordquo

Reads ldquo And they blindfolded Him and were asking Him sayshying lsquoProphesy who is the one who hit Yoursquordquo

Reads ldquoThey blindfolded him and demanded lsquoProphesy Who hit yoursquordquo

The NLT NASB and NIV omit any reference to the actual conshytact point [the face] of the beatshying The Majority text reads ldquoAnd covering him they were striking His face and were askshying Him saying rdquo Only eight specified Greek MSS of the 5600-plus extant support the modern reading plus many Greek cursives and the Bohairshyic Seventeen significant unshycials the Peshitta and Harclean plus the Ferrar group 13 (Caesarean) the Armenian and Ethiopic and the Vulgate supshyport 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)

NLT ldquoJesus said lsquoFather forshygive these people because they donrsquot know what they are doingrsquordquo Footnote reads ldquoThis sentence is not included in many ancient manuscriptsrdquo

NASB ldquoBut Jesus was saying lsquoFather forgive them for they do not know what they are doingrsquordquo

(Note the consistency by absence between this verse and Mark 1126 The modern versions omit the Luke 2334a reference to Jeshysusrsquo forgiveness of His murderers as well as omit Mark 1116 Godrsquos charge for humans to forgive one another)

NIV ldquoJesus said lsquoFather forgive them for they do not know what they are doingrsquordquo Footnote reads ldquoSome early manuscripts do not have this sentencerdquo

The 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 compliance from modern liberals The overwhelming lot of the Majorshyity text here is supported by 24 significant uncials and five othshyer Greek the Vulgate the Peshyshitta and Harclean Families 1 amp 13 the Armenian and Ethiopic and more

KJV NLT 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 inconsequential to the meaning)

NTL reads ldquoHowever Peter ran to the tomb to look Stooping he peered in and saw the empty linshyen wrappings then he went home again wondering what had happenedrdquo

NASB reads ldquoBut Peter got up and ran to the tomb stooping and looking in he saw the linen wrappings only and he went away to his home marveling at what had happenedrdquo

(The Greek parakupsas means both ldquoto stoop downrdquo and ldquoto look intordquo)

NIV reads ldquoPeter however got up and ran to the tomb Bending over he saw the strips of linen lying by themselves and he went away wondering to himself what had happenedrdquo Footnote reads ldquoSome manuscripts do not inshyclude this verserdquo

(ldquoSome manuscriptsrdquo No All but about 25 MSS or fewer of any kindmdashperiod)

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 pashypyrus 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 Majorshyity reading as well as nine othshyer specified Greek MSS plus the Peshitta and Harclean Famshyilies 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzshyantine reading Moderns have abandoned their revered ldquoearlishyest manuscriptsrdquo Whymdashexshyternal pressure perhaps 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 ldquoAs he spoke he held out his hands for them to see and he showed them his feetrdquo Footnote reads ldquoSome manuscripts do not include this verserdquo

Reads ldquoAnd when He had said this He showed them His hands and His feetrdquo

(The NASB translatorsrsquo source text the NU [NA27 and UBS4] does not include verse 40 as indicshyated in the Zondervan Greek and English Interlinear New Testament [NASBNIV] But from the same Greek edition the NRSV interlinshyear editor P McReynolds does inshyclude verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their greatest signposts)

Reads ldquoWhen he had said this he showed them this hands and feetrdquo

Only the corrupt Codex D (Bezae) represents the Greek minority text In addition just six of the Old Latin (2nd) and the Syriac Sinaitic (4th) and Curetonian (5th) versions omit this verse Among those which include it are the Majority 22 significant codices (including Aleph and B) and six other Greek P75 and the Peshitta and Harclean plus more Regarding the other modern versions cited here they are similar to the Majority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV NLT NASB NIV PROBLEMLuke 2447 mdash ldquoAnd that repentshyance and remission of sins should be preached in his name among all nations beginning at Jerusalemrdquo

NLT ldquoWith my authority take this message of repentance to all the nations beginning in Jerusshyalem lsquoThere is forgiveness of sins for all who turn to mersquordquo

NASB ldquo and that repentance for forgiveness of sins would be proclaimed in His name to all the nations beginning from Jerusshyalemrdquo

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 versions is the same notice how the NLT and NASB devishyate Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separate The Majority 22 significant unshycials and five other specified Greek Families 113 several OL 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)

NLT reads ldquoNo one has ever seen God But his only Son who is himself God is near to the Fashytherrsquos heart he has told us about himrdquo Footnote reads ldquoSome manuscripts read his one and only Sonrdquo

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo(The modern versions miss three vital points in this verse 1) Jesus was ldquobegottenrdquo 2) Jesus is not a begotten ldquoGodrdquomdashGod the Father not having ldquocreatedrdquo Him 3) ldquoGod the one and Onlyrdquo does not acshyknowledge Jesusrsquo specific divine sonshipmdashldquomonogenesrdquo)

The Majority text reads ldquoonly begotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo ignores reference to Jesusrsquo unique status as Godrsquos incarnshyate Son in the flesh (according to Greek) No 2 ldquoOnly begotshyten Godrdquo originates from early Gnostic heresy about various typeslevels of deities (ldquoaeonsrdquo) and the belief that Jesus was a ldquocreated deityrdquo No 3 ldquoGod the one and Onlyrdquo does not uniquely refer to Jesus as God the Fatherrsquos Son (Gk monoshygenes)

John 313 mdash ldquoAnd no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heavenrdquo

Reads ldquoFor only I the Son of Man have come to earth and will return to heaven againrdquo Footnote reads ldquo313 Some mashynuscripts add who is in heavenrdquo

(Obviously this is a paraphrase and it omits that only Jesus has come down to earth from heaven)

Reads ldquoNo one has ascended into heaven but He who descenshyded from heaven the Son of Manrdquo

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the 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 reference to the fact that since His ascension Jesus has been and will remain in heaven forevermore Support for the KJV majority of Greek 18 sigshynificant uncials the Vulgate Families 113 (Caesareanmdashhyshybrid) the Syriac Peshitta and Harclean the Armenian and several OL

KJV NLT 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])

Reads ldquoSo that everyone who believes in me will have eternal liferdquo

Reads ldquoSo that whoever beshylieves will in Him have eternal liferdquo

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 everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5600-plus Greek MSS support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor an angel went down at a certain season into the pool and troubled the water whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he hadrdquo

This verse omitted Footnote reads ldquo53 Some manuscripts add waiting for a certain moveshyment of the water 4for an angel of the Lord came from time to time and stirred up the water And the first person to step down into it afterward was healedrdquo

The last portion of v 3b and all of v 4 are bracketed to indicate suspicion about validity Footshynote reads ldquo53 Early mss do not contain the remainder of v 3 nor v 4rdquo

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible)

This verse omitted Footnote reads ldquoSome less important mashynuscripts paralyzedmdashand they waited for the moving of the washyters From time to time an angel of the Lord would come down and stir up the waters The first one into the pool after each such disturbance would be cured of whatever disease he hadrdquo

Four of the oldest five MSS plus two still-older fragments and three other specified Greek plus Vulgate Bohairic and Arshymenian portions as well as two other versions do not include these words But the vast ma shy jority do include them includshying one of the earliest and a reshyvision of a second among the oldest five Nineteen significant uncials do support the Majority plus Families 113 the Peshitta and Harclean and much more Omission of these words reshymoves the divine miracle in the healing of those immersed in the pool

John 647 mdash ldquoVerily verily I say unto you He that believeth on me hath everlasting liferdquo

(The Greek eỉs egravemeacute ldquointo merdquo ldquoin merdquo or ldquoon merdquo is lacking in the modern versions)

Reads ldquoI assure you anyone who believes in me already has eternal liferdquo

(ldquoAlready hasrdquo either is a Greek minority variant readingmdashfrom a relatively rarely availed manushyscript or such familymdashor is a modshyernistic alteration to an old Greek manuscript which was made for contemporary usage)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo

Reads ldquoI tell you the truth he who believes has everlasting liferdquo

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate 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 Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV NLT 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 in Luke 430)

Reads ldquoAt that point they picked up stones to kill him But Jesus hid himself from them and left the Templerdquo

Reads ldquoTherefore they picked up stones to throw at Him but Jesus hid Himself and went out of the templerdquo

(Essential opposition to the Mashyjority comes from Greek P66 P75 Aleph B D W [5th] and Theta [9th] Ten Old Latin the Vulgate the Armenian the Sinaitic (4th) the Sahidic and some of the Bohairic also are among the minority But they are outweighed by the vast majority of NT Greek MSS)

Reads ldquoAt this they picked up stones to stone him but Jesus hid himself slipping away from the temple groundsrdquo

(As with the NASB here no footnote is mentioned for any other reading)

Majority text reads ldquoTherefore they picked up stones so that they might throw at Him but Jesus was hidden and went out of the temple having gone through their midst and passed by thusrdquo The removal of the clause in question omits the dishyvine miracle of Jesusrsquo supernatshyural power (invisibility) Lower Christology The Majorshyity is supported directly by 16 significant uncials and six other Greek Families 1 amp 13 and the Harclean the Gothic the Ethiopic and more

John 1332 mdash ldquoIf God be glorishyfied in him God shall also glorishyfy him in himself and shall straightway glorify himrdquo

NLT reads ldquoAnd God will bring me into my glory very soonrdquo Footnote reads ldquo1332 Some manuscripts read And if God is glorified in him [the Son of Man] God will bring rdquo

(Again this is an obvious parashyphrase here from a ldquoBiblerdquo whose translators refer to it as a ldquodynamic equivalencerdquo mdashldquothought-for-thoughtrdquomdashtrans-lation Furthermore note the the omission)

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 very close to the Majority text)

NIV reads ldquoIf God is glorified in himc God will glorify the Son in himself and will glorify him at oncerdquo Footnote reads ldquoc 32 Many early manuscripts do not have If God is glorified in himrdquo

(The translators here use ldquomany earlyrdquo in an attempt to offset the overwhelming majority of manushyscripts opposing their minority text)

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and 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 uncials Family 13 the Peshitta Gothic Vulgate and others

Acts 230 mdash ldquoTherefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins ac shy cording to the flesh he would raise up Christ to sit on his thronerdquo

(This verse is a reference to II Samuel 12 in which God tells David that the Messiah will emerge from his bloodline)

Reads ldquoBut he was a prophet and he knew God had promised with an oath that one of Davidrsquos own descendants would sit on Davidrsquos throne as the Messiahrdquo

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)

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 uncialsrdquo Other support includes some Byz three OL the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek MSS dominate against itmdash90 or more extant Greek plus others)

Four of the earliest five MSS plus several versions or porshytions of them omit the undershylined portions But the Majority text includes them as do six other specified Greek MSS plus the Harclean Most of the early church fathers oppose But Tertullian (Latin d 220) whose extant writings number 36-8 (82) for the Textus Reshyceptus was for the Byz Only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV NLT NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

NLT Reads ldquoWhen we were utshyterly helpless Christ came at just the right time and died for us sinshynersrdquo

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is inshycorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

Reads ldquoSo now there is no conshydemnation for those who belong to Christ Jesusrdquo

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 NA27 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 footshynote referring to ldquosome later manuscripts rdquo Most of the MSS incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo So the final independent clause is not repetitious with ldquogood thingsrdquo being differentiated from ldquogospel of peacerdquo)

Reads ldquo That is what the Scriptures mean when they say ldquoHow beautiful are the feet of those who bring good newsrdquo Footnote simply cites the source of the verse Isaiah 527

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 proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV NLT NASB NIV PROBLEMLuke 2264 mdash ldquoAnd when they had blindfolded him they struck him on the face and asked him saying Prophesy who is it that smote theerdquo

(Also see Matthew 2668 and Mark 1465)

Reads ldquoThey blindfolded him then they hit him and asked lsquoWho hit you that time you prophetrsquordquo

Reads ldquo And they blindfolded Him and were asking Him sayshying lsquoProphesy who is the one who hit Yoursquordquo

Reads ldquoThey blindfolded him and demanded lsquoProphesy Who hit yoursquordquo

The NLT NASB and NIV omit any reference to the actual conshytact point [the face] of the beatshying The Majority text reads ldquoAnd covering him they were striking His face and were askshying Him saying rdquo Only eight specified Greek MSS of the 5600-plus extant support the modern reading plus many Greek cursives and the Bohairshyic Seventeen significant unshycials the Peshitta and Harclean plus the Ferrar group 13 (Caesarean) the Armenian and Ethiopic and the Vulgate supshyport 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)

NLT ldquoJesus said lsquoFather forshygive these people because they donrsquot know what they are doingrsquordquo Footnote reads ldquoThis sentence is not included in many ancient manuscriptsrdquo

NASB ldquoBut Jesus was saying lsquoFather forgive them for they do not know what they are doingrsquordquo

(Note the consistency by absence between this verse and Mark 1126 The modern versions omit the Luke 2334a reference to Jeshysusrsquo forgiveness of His murderers as well as omit Mark 1116 Godrsquos charge for humans to forgive one another)

NIV ldquoJesus said lsquoFather forgive them for they do not know what they are doingrsquordquo Footnote reads ldquoSome early manuscripts do not have this sentencerdquo

The 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 compliance from modern liberals The overwhelming lot of the Majorshyity text here is supported by 24 significant uncials and five othshyer Greek the Vulgate the Peshyshitta and Harclean Families 1 amp 13 the Armenian and Ethiopic and more

KJV NLT 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 inconsequential to the meaning)

NTL reads ldquoHowever Peter ran to the tomb to look Stooping he peered in and saw the empty linshyen wrappings then he went home again wondering what had happenedrdquo

NASB reads ldquoBut Peter got up and ran to the tomb stooping and looking in he saw the linen wrappings only and he went away to his home marveling at what had happenedrdquo

(The Greek parakupsas means both ldquoto stoop downrdquo and ldquoto look intordquo)

NIV reads ldquoPeter however got up and ran to the tomb Bending over he saw the strips of linen lying by themselves and he went away wondering to himself what had happenedrdquo Footnote reads ldquoSome manuscripts do not inshyclude this verserdquo

(ldquoSome manuscriptsrdquo No All but about 25 MSS or fewer of any kindmdashperiod)

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 pashypyrus 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 Majorshyity reading as well as nine othshyer specified Greek MSS plus the Peshitta and Harclean Famshyilies 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzshyantine reading Moderns have abandoned their revered ldquoearlishyest manuscriptsrdquo Whymdashexshyternal pressure perhaps 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 ldquoAs he spoke he held out his hands for them to see and he showed them his feetrdquo Footnote reads ldquoSome manuscripts do not include this verserdquo

Reads ldquoAnd when He had said this He showed them His hands and His feetrdquo

(The NASB translatorsrsquo source text the NU [NA27 and UBS4] does not include verse 40 as indicshyated in the Zondervan Greek and English Interlinear New Testament [NASBNIV] But from the same Greek edition the NRSV interlinshyear editor P McReynolds does inshyclude verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their greatest signposts)

Reads ldquoWhen he had said this he showed them this hands and feetrdquo

Only the corrupt Codex D (Bezae) represents the Greek minority text In addition just six of the Old Latin (2nd) and the Syriac Sinaitic (4th) and Curetonian (5th) versions omit this verse Among those which include it are the Majority 22 significant codices (including Aleph and B) and six other Greek P75 and the Peshitta and Harclean plus more Regarding the other modern versions cited here they are similar to the Majority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV NLT NASB NIV PROBLEMLuke 2447 mdash ldquoAnd that repentshyance and remission of sins should be preached in his name among all nations beginning at Jerusalemrdquo

NLT ldquoWith my authority take this message of repentance to all the nations beginning in Jerusshyalem lsquoThere is forgiveness of sins for all who turn to mersquordquo

NASB ldquo and that repentance for forgiveness of sins would be proclaimed in His name to all the nations beginning from Jerusshyalemrdquo

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 versions is the same notice how the NLT and NASB devishyate Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separate The Majority 22 significant unshycials and five other specified Greek Families 113 several OL 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)

NLT reads ldquoNo one has ever seen God But his only Son who is himself God is near to the Fashytherrsquos heart he has told us about himrdquo Footnote reads ldquoSome manuscripts read his one and only Sonrdquo

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo(The modern versions miss three vital points in this verse 1) Jesus was ldquobegottenrdquo 2) Jesus is not a begotten ldquoGodrdquomdashGod the Father not having ldquocreatedrdquo Him 3) ldquoGod the one and Onlyrdquo does not acshyknowledge Jesusrsquo specific divine sonshipmdashldquomonogenesrdquo)

The Majority text reads ldquoonly begotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo ignores reference to Jesusrsquo unique status as Godrsquos incarnshyate Son in the flesh (according to Greek) No 2 ldquoOnly begotshyten Godrdquo originates from early Gnostic heresy about various typeslevels of deities (ldquoaeonsrdquo) and the belief that Jesus was a ldquocreated deityrdquo No 3 ldquoGod the one and Onlyrdquo does not uniquely refer to Jesus as God the Fatherrsquos Son (Gk monoshygenes)

John 313 mdash ldquoAnd no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heavenrdquo

Reads ldquoFor only I the Son of Man have come to earth and will return to heaven againrdquo Footnote reads ldquo313 Some mashynuscripts add who is in heavenrdquo

(Obviously this is a paraphrase and it omits that only Jesus has come down to earth from heaven)

Reads ldquoNo one has ascended into heaven but He who descenshyded from heaven the Son of Manrdquo

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the 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 reference to the fact that since His ascension Jesus has been and will remain in heaven forevermore Support for the KJV majority of Greek 18 sigshynificant uncials the Vulgate Families 113 (Caesareanmdashhyshybrid) the Syriac Peshitta and Harclean the Armenian and several OL

KJV NLT 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])

Reads ldquoSo that everyone who believes in me will have eternal liferdquo

Reads ldquoSo that whoever beshylieves will in Him have eternal liferdquo

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 everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5600-plus Greek MSS support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor an angel went down at a certain season into the pool and troubled the water whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he hadrdquo

This verse omitted Footnote reads ldquo53 Some manuscripts add waiting for a certain moveshyment of the water 4for an angel of the Lord came from time to time and stirred up the water And the first person to step down into it afterward was healedrdquo

The last portion of v 3b and all of v 4 are bracketed to indicate suspicion about validity Footshynote reads ldquo53 Early mss do not contain the remainder of v 3 nor v 4rdquo

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible)

This verse omitted Footnote reads ldquoSome less important mashynuscripts paralyzedmdashand they waited for the moving of the washyters From time to time an angel of the Lord would come down and stir up the waters The first one into the pool after each such disturbance would be cured of whatever disease he hadrdquo

Four of the oldest five MSS plus two still-older fragments and three other specified Greek plus Vulgate Bohairic and Arshymenian portions as well as two other versions do not include these words But the vast ma shy jority do include them includshying one of the earliest and a reshyvision of a second among the oldest five Nineteen significant uncials do support the Majority plus Families 113 the Peshitta and Harclean and much more Omission of these words reshymoves the divine miracle in the healing of those immersed in the pool

John 647 mdash ldquoVerily verily I say unto you He that believeth on me hath everlasting liferdquo

(The Greek eỉs egravemeacute ldquointo merdquo ldquoin merdquo or ldquoon merdquo is lacking in the modern versions)

Reads ldquoI assure you anyone who believes in me already has eternal liferdquo

(ldquoAlready hasrdquo either is a Greek minority variant readingmdashfrom a relatively rarely availed manushyscript or such familymdashor is a modshyernistic alteration to an old Greek manuscript which was made for contemporary usage)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo

Reads ldquoI tell you the truth he who believes has everlasting liferdquo

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate 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 Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV NLT 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 in Luke 430)

Reads ldquoAt that point they picked up stones to kill him But Jesus hid himself from them and left the Templerdquo

Reads ldquoTherefore they picked up stones to throw at Him but Jesus hid Himself and went out of the templerdquo

(Essential opposition to the Mashyjority comes from Greek P66 P75 Aleph B D W [5th] and Theta [9th] Ten Old Latin the Vulgate the Armenian the Sinaitic (4th) the Sahidic and some of the Bohairic also are among the minority But they are outweighed by the vast majority of NT Greek MSS)

Reads ldquoAt this they picked up stones to stone him but Jesus hid himself slipping away from the temple groundsrdquo

(As with the NASB here no footnote is mentioned for any other reading)

Majority text reads ldquoTherefore they picked up stones so that they might throw at Him but Jesus was hidden and went out of the temple having gone through their midst and passed by thusrdquo The removal of the clause in question omits the dishyvine miracle of Jesusrsquo supernatshyural power (invisibility) Lower Christology The Majorshyity is supported directly by 16 significant uncials and six other Greek Families 1 amp 13 and the Harclean the Gothic the Ethiopic and more

John 1332 mdash ldquoIf God be glorishyfied in him God shall also glorishyfy him in himself and shall straightway glorify himrdquo

NLT reads ldquoAnd God will bring me into my glory very soonrdquo Footnote reads ldquo1332 Some manuscripts read And if God is glorified in him [the Son of Man] God will bring rdquo

(Again this is an obvious parashyphrase here from a ldquoBiblerdquo whose translators refer to it as a ldquodynamic equivalencerdquo mdashldquothought-for-thoughtrdquomdashtrans-lation Furthermore note the the omission)

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 very close to the Majority text)

NIV reads ldquoIf God is glorified in himc God will glorify the Son in himself and will glorify him at oncerdquo Footnote reads ldquoc 32 Many early manuscripts do not have If God is glorified in himrdquo

(The translators here use ldquomany earlyrdquo in an attempt to offset the overwhelming majority of manushyscripts opposing their minority text)

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and 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 uncials Family 13 the Peshitta Gothic Vulgate and others

Acts 230 mdash ldquoTherefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins ac shy cording to the flesh he would raise up Christ to sit on his thronerdquo

(This verse is a reference to II Samuel 12 in which God tells David that the Messiah will emerge from his bloodline)

Reads ldquoBut he was a prophet and he knew God had promised with an oath that one of Davidrsquos own descendants would sit on Davidrsquos throne as the Messiahrdquo

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)

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 uncialsrdquo Other support includes some Byz three OL the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek MSS dominate against itmdash90 or more extant Greek plus others)

Four of the earliest five MSS plus several versions or porshytions of them omit the undershylined portions But the Majority text includes them as do six other specified Greek MSS plus the Harclean Most of the early church fathers oppose But Tertullian (Latin d 220) whose extant writings number 36-8 (82) for the Textus Reshyceptus was for the Byz Only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV NLT NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

NLT Reads ldquoWhen we were utshyterly helpless Christ came at just the right time and died for us sinshynersrdquo

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is inshycorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

Reads ldquoSo now there is no conshydemnation for those who belong to Christ Jesusrdquo

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 NA27 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 footshynote referring to ldquosome later manuscripts rdquo Most of the MSS incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo So the final independent clause is not repetitious with ldquogood thingsrdquo being differentiated from ldquogospel of peacerdquo)

Reads ldquo That is what the Scriptures mean when they say ldquoHow beautiful are the feet of those who bring good newsrdquo Footnote simply cites the source of the verse Isaiah 527

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 proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV NLT 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 inconsequential to the meaning)

NTL reads ldquoHowever Peter ran to the tomb to look Stooping he peered in and saw the empty linshyen wrappings then he went home again wondering what had happenedrdquo

NASB reads ldquoBut Peter got up and ran to the tomb stooping and looking in he saw the linen wrappings only and he went away to his home marveling at what had happenedrdquo

(The Greek parakupsas means both ldquoto stoop downrdquo and ldquoto look intordquo)

NIV reads ldquoPeter however got up and ran to the tomb Bending over he saw the strips of linen lying by themselves and he went away wondering to himself what had happenedrdquo Footnote reads ldquoSome manuscripts do not inshyclude this verserdquo

(ldquoSome manuscriptsrdquo No All but about 25 MSS or fewer of any kindmdashperiod)

The Majority text reads ldquoand stooping to look in and he went off to himself marv-eling rdquo The problem with the modern versions here is that their readings simply are incorshyrect Supporting the Majority reading are modernsrsquo favorite manuscripts Aleph and B plus their highly esteemed P75 pashypyrus 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 Majorshyity reading as well as nine othshyer specified Greek MSS plus the Peshitta and Harclean Famshyilies 1 and 13 the Armenian and the Ethiopic among others Only ldquosomerdquo source MSS led by Codex D oppose the Byzshyantine reading Moderns have abandoned their revered ldquoearlishyest manuscriptsrdquo Whymdashexshyternal pressure perhaps 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 ldquoAs he spoke he held out his hands for them to see and he showed them his feetrdquo Footnote reads ldquoSome manuscripts do not include this verserdquo

Reads ldquoAnd when He had said this He showed them His hands and His feetrdquo

(The NASB translatorsrsquo source text the NU [NA27 and UBS4] does not include verse 40 as indicshyated in the Zondervan Greek and English Interlinear New Testament [NASBNIV] But from the same Greek edition the NRSV interlinshyear editor P McReynolds does inshyclude verse 40 Some deception proceedeth here Inconsistency among modern liberal critics is one of their greatest signposts)

Reads ldquoWhen he had said this he showed them this hands and feetrdquo

Only the corrupt Codex D (Bezae) represents the Greek minority text In addition just six of the Old Latin (2nd) and the Syriac Sinaitic (4th) and Curetonian (5th) versions omit this verse Among those which include it are the Majority 22 significant codices (including Aleph and B) and six other Greek P75 and the Peshitta and Harclean plus more Regarding the other modern versions cited here they are similar to the Majority text but their source text does not contain Verse 40mdasha shameful contradiction

KJV NLT NASB NIV PROBLEMLuke 2447 mdash ldquoAnd that repentshyance and remission of sins should be preached in his name among all nations beginning at Jerusalemrdquo

NLT ldquoWith my authority take this message of repentance to all the nations beginning in Jerusshyalem lsquoThere is forgiveness of sins for all who turn to mersquordquo

NASB ldquo and that repentance for forgiveness of sins would be proclaimed in His name to all the nations beginning from Jerusshyalemrdquo

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 versions is the same notice how the NLT and NASB devishyate Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separate The Majority 22 significant unshycials and five other specified Greek Families 113 several OL 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)

NLT reads ldquoNo one has ever seen God But his only Son who is himself God is near to the Fashytherrsquos heart he has told us about himrdquo Footnote reads ldquoSome manuscripts read his one and only Sonrdquo

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo(The modern versions miss three vital points in this verse 1) Jesus was ldquobegottenrdquo 2) Jesus is not a begotten ldquoGodrdquomdashGod the Father not having ldquocreatedrdquo Him 3) ldquoGod the one and Onlyrdquo does not acshyknowledge Jesusrsquo specific divine sonshipmdashldquomonogenesrdquo)

The Majority text reads ldquoonly begotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo ignores reference to Jesusrsquo unique status as Godrsquos incarnshyate Son in the flesh (according to Greek) No 2 ldquoOnly begotshyten Godrdquo originates from early Gnostic heresy about various typeslevels of deities (ldquoaeonsrdquo) and the belief that Jesus was a ldquocreated deityrdquo No 3 ldquoGod the one and Onlyrdquo does not uniquely refer to Jesus as God the Fatherrsquos Son (Gk monoshygenes)

John 313 mdash ldquoAnd no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heavenrdquo

Reads ldquoFor only I the Son of Man have come to earth and will return to heaven againrdquo Footnote reads ldquo313 Some mashynuscripts add who is in heavenrdquo

(Obviously this is a paraphrase and it omits that only Jesus has come down to earth from heaven)

Reads ldquoNo one has ascended into heaven but He who descenshyded from heaven the Son of Manrdquo

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the 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 reference to the fact that since His ascension Jesus has been and will remain in heaven forevermore Support for the KJV majority of Greek 18 sigshynificant uncials the Vulgate Families 113 (Caesareanmdashhyshybrid) the Syriac Peshitta and Harclean the Armenian and several OL

KJV NLT 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])

Reads ldquoSo that everyone who believes in me will have eternal liferdquo

Reads ldquoSo that whoever beshylieves will in Him have eternal liferdquo

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 everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5600-plus Greek MSS support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor an angel went down at a certain season into the pool and troubled the water whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he hadrdquo

This verse omitted Footnote reads ldquo53 Some manuscripts add waiting for a certain moveshyment of the water 4for an angel of the Lord came from time to time and stirred up the water And the first person to step down into it afterward was healedrdquo

The last portion of v 3b and all of v 4 are bracketed to indicate suspicion about validity Footshynote reads ldquo53 Early mss do not contain the remainder of v 3 nor v 4rdquo

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible)

This verse omitted Footnote reads ldquoSome less important mashynuscripts paralyzedmdashand they waited for the moving of the washyters From time to time an angel of the Lord would come down and stir up the waters The first one into the pool after each such disturbance would be cured of whatever disease he hadrdquo

Four of the oldest five MSS plus two still-older fragments and three other specified Greek plus Vulgate Bohairic and Arshymenian portions as well as two other versions do not include these words But the vast ma shy jority do include them includshying one of the earliest and a reshyvision of a second among the oldest five Nineteen significant uncials do support the Majority plus Families 113 the Peshitta and Harclean and much more Omission of these words reshymoves the divine miracle in the healing of those immersed in the pool

John 647 mdash ldquoVerily verily I say unto you He that believeth on me hath everlasting liferdquo

(The Greek eỉs egravemeacute ldquointo merdquo ldquoin merdquo or ldquoon merdquo is lacking in the modern versions)

Reads ldquoI assure you anyone who believes in me already has eternal liferdquo

(ldquoAlready hasrdquo either is a Greek minority variant readingmdashfrom a relatively rarely availed manushyscript or such familymdashor is a modshyernistic alteration to an old Greek manuscript which was made for contemporary usage)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo

Reads ldquoI tell you the truth he who believes has everlasting liferdquo

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate 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 Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV NLT 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 in Luke 430)

Reads ldquoAt that point they picked up stones to kill him But Jesus hid himself from them and left the Templerdquo

Reads ldquoTherefore they picked up stones to throw at Him but Jesus hid Himself and went out of the templerdquo

(Essential opposition to the Mashyjority comes from Greek P66 P75 Aleph B D W [5th] and Theta [9th] Ten Old Latin the Vulgate the Armenian the Sinaitic (4th) the Sahidic and some of the Bohairic also are among the minority But they are outweighed by the vast majority of NT Greek MSS)

Reads ldquoAt this they picked up stones to stone him but Jesus hid himself slipping away from the temple groundsrdquo

(As with the NASB here no footnote is mentioned for any other reading)

Majority text reads ldquoTherefore they picked up stones so that they might throw at Him but Jesus was hidden and went out of the temple having gone through their midst and passed by thusrdquo The removal of the clause in question omits the dishyvine miracle of Jesusrsquo supernatshyural power (invisibility) Lower Christology The Majorshyity is supported directly by 16 significant uncials and six other Greek Families 1 amp 13 and the Harclean the Gothic the Ethiopic and more

John 1332 mdash ldquoIf God be glorishyfied in him God shall also glorishyfy him in himself and shall straightway glorify himrdquo

NLT reads ldquoAnd God will bring me into my glory very soonrdquo Footnote reads ldquo1332 Some manuscripts read And if God is glorified in him [the Son of Man] God will bring rdquo

(Again this is an obvious parashyphrase here from a ldquoBiblerdquo whose translators refer to it as a ldquodynamic equivalencerdquo mdashldquothought-for-thoughtrdquomdashtrans-lation Furthermore note the the omission)

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 very close to the Majority text)

NIV reads ldquoIf God is glorified in himc God will glorify the Son in himself and will glorify him at oncerdquo Footnote reads ldquoc 32 Many early manuscripts do not have If God is glorified in himrdquo

(The translators here use ldquomany earlyrdquo in an attempt to offset the overwhelming majority of manushyscripts opposing their minority text)

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and 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 uncials Family 13 the Peshitta Gothic Vulgate and others

Acts 230 mdash ldquoTherefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins ac shy cording to the flesh he would raise up Christ to sit on his thronerdquo

(This verse is a reference to II Samuel 12 in which God tells David that the Messiah will emerge from his bloodline)

Reads ldquoBut he was a prophet and he knew God had promised with an oath that one of Davidrsquos own descendants would sit on Davidrsquos throne as the Messiahrdquo

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)

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 uncialsrdquo Other support includes some Byz three OL the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek MSS dominate against itmdash90 or more extant Greek plus others)

Four of the earliest five MSS plus several versions or porshytions of them omit the undershylined portions But the Majority text includes them as do six other specified Greek MSS plus the Harclean Most of the early church fathers oppose But Tertullian (Latin d 220) whose extant writings number 36-8 (82) for the Textus Reshyceptus was for the Byz Only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV NLT NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

NLT Reads ldquoWhen we were utshyterly helpless Christ came at just the right time and died for us sinshynersrdquo

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is inshycorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

Reads ldquoSo now there is no conshydemnation for those who belong to Christ Jesusrdquo

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 NA27 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 footshynote referring to ldquosome later manuscripts rdquo Most of the MSS incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo So the final independent clause is not repetitious with ldquogood thingsrdquo being differentiated from ldquogospel of peacerdquo)

Reads ldquo That is what the Scriptures mean when they say ldquoHow beautiful are the feet of those who bring good newsrdquo Footnote simply cites the source of the verse Isaiah 527

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 proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV NLT NASB NIV PROBLEMLuke 2447 mdash ldquoAnd that repentshyance and remission of sins should be preached in his name among all nations beginning at Jerusalemrdquo

NLT ldquoWith my authority take this message of repentance to all the nations beginning in Jerusshyalem lsquoThere is forgiveness of sins for all who turn to mersquordquo

NASB ldquo and that repentance for forgiveness of sins would be proclaimed in His name to all the nations beginning from Jerusshyalemrdquo

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 versions is the same notice how the NLT and NASB devishyate Without repentance and reshymission of sins the intimation is that ldquoacts of penancerdquo apart from forgiveness of sins can achieve salvation Repentance and remission are separate The Majority 22 significant unshycials and five other specified Greek Families 113 several OL 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)

NLT reads ldquoNo one has ever seen God But his only Son who is himself God is near to the Fashytherrsquos heart he has told us about himrdquo Footnote reads ldquoSome manuscripts read his one and only Sonrdquo

NASB reads ldquoNo one has seen God at any time the only begotshyten God who is in the bosom of the Father He has explained Himrdquo

NIV reads ldquoNo one has ever seen God but God the one and Only who is at the Fatherrsquos side has made him knownrdquo Footshynotes read ldquo1418 Or the only begotten 18 Some manuscripts but the only (or only begotten) Sonrdquo(The modern versions miss three vital points in this verse 1) Jesus was ldquobegottenrdquo 2) Jesus is not a begotten ldquoGodrdquomdashGod the Father not having ldquocreatedrdquo Him 3) ldquoGod the one and Onlyrdquo does not acshyknowledge Jesusrsquo specific divine sonshipmdashldquomonogenesrdquo)

The Majority text reads ldquoonly begotten Sonrdquo Four of the earliest five MSS read ldquoonly begotten Godrdquo plus two more-ancient fragments No 1 ldquoOnly Sonrdquo ignores reference to Jesusrsquo unique status as Godrsquos incarnshyate Son in the flesh (according to Greek) No 2 ldquoOnly begotshyten Godrdquo originates from early Gnostic heresy about various typeslevels of deities (ldquoaeonsrdquo) and the belief that Jesus was a ldquocreated deityrdquo No 3 ldquoGod the one and Onlyrdquo does not uniquely refer to Jesus as God the Fatherrsquos Son (Gk monoshygenes)

John 313 mdash ldquoAnd no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heavenrdquo

Reads ldquoFor only I the Son of Man have come to earth and will return to heaven againrdquo Footnote reads ldquo313 Some mashynuscripts add who is in heavenrdquo

(Obviously this is a paraphrase and it omits that only Jesus has come down to earth from heaven)

Reads ldquoNo one has ascended into heaven but He who descenshyded from heaven the Son of Manrdquo

(Only nine Greek MSS support this reading [led by P66 P75 Aleph and B] plus some of the Byz the Ethiopic and portions of the 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 reference to the fact that since His ascension Jesus has been and will remain in heaven forevermore Support for the KJV majority of Greek 18 sigshynificant uncials the Vulgate Families 113 (Caesareanmdashhyshybrid) the Syriac Peshitta and Harclean the Armenian and several OL

KJV NLT 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])

Reads ldquoSo that everyone who believes in me will have eternal liferdquo

Reads ldquoSo that whoever beshylieves will in Him have eternal liferdquo

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 everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5600-plus Greek MSS support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor an angel went down at a certain season into the pool and troubled the water whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he hadrdquo

This verse omitted Footnote reads ldquo53 Some manuscripts add waiting for a certain moveshyment of the water 4for an angel of the Lord came from time to time and stirred up the water And the first person to step down into it afterward was healedrdquo

The last portion of v 3b and all of v 4 are bracketed to indicate suspicion about validity Footshynote reads ldquo53 Early mss do not contain the remainder of v 3 nor v 4rdquo

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible)

This verse omitted Footnote reads ldquoSome less important mashynuscripts paralyzedmdashand they waited for the moving of the washyters From time to time an angel of the Lord would come down and stir up the waters The first one into the pool after each such disturbance would be cured of whatever disease he hadrdquo

Four of the oldest five MSS plus two still-older fragments and three other specified Greek plus Vulgate Bohairic and Arshymenian portions as well as two other versions do not include these words But the vast ma shy jority do include them includshying one of the earliest and a reshyvision of a second among the oldest five Nineteen significant uncials do support the Majority plus Families 113 the Peshitta and Harclean and much more Omission of these words reshymoves the divine miracle in the healing of those immersed in the pool

John 647 mdash ldquoVerily verily I say unto you He that believeth on me hath everlasting liferdquo

(The Greek eỉs egravemeacute ldquointo merdquo ldquoin merdquo or ldquoon merdquo is lacking in the modern versions)

Reads ldquoI assure you anyone who believes in me already has eternal liferdquo

(ldquoAlready hasrdquo either is a Greek minority variant readingmdashfrom a relatively rarely availed manushyscript or such familymdashor is a modshyernistic alteration to an old Greek manuscript which was made for contemporary usage)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo

Reads ldquoI tell you the truth he who believes has everlasting liferdquo

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate 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 Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV NLT 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 in Luke 430)

Reads ldquoAt that point they picked up stones to kill him But Jesus hid himself from them and left the Templerdquo

Reads ldquoTherefore they picked up stones to throw at Him but Jesus hid Himself and went out of the templerdquo

(Essential opposition to the Mashyjority comes from Greek P66 P75 Aleph B D W [5th] and Theta [9th] Ten Old Latin the Vulgate the Armenian the Sinaitic (4th) the Sahidic and some of the Bohairic also are among the minority But they are outweighed by the vast majority of NT Greek MSS)

Reads ldquoAt this they picked up stones to stone him but Jesus hid himself slipping away from the temple groundsrdquo

(As with the NASB here no footnote is mentioned for any other reading)

Majority text reads ldquoTherefore they picked up stones so that they might throw at Him but Jesus was hidden and went out of the temple having gone through their midst and passed by thusrdquo The removal of the clause in question omits the dishyvine miracle of Jesusrsquo supernatshyural power (invisibility) Lower Christology The Majorshyity is supported directly by 16 significant uncials and six other Greek Families 1 amp 13 and the Harclean the Gothic the Ethiopic and more

John 1332 mdash ldquoIf God be glorishyfied in him God shall also glorishyfy him in himself and shall straightway glorify himrdquo

NLT reads ldquoAnd God will bring me into my glory very soonrdquo Footnote reads ldquo1332 Some manuscripts read And if God is glorified in him [the Son of Man] God will bring rdquo

(Again this is an obvious parashyphrase here from a ldquoBiblerdquo whose translators refer to it as a ldquodynamic equivalencerdquo mdashldquothought-for-thoughtrdquomdashtrans-lation Furthermore note the the omission)

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 very close to the Majority text)

NIV reads ldquoIf God is glorified in himc God will glorify the Son in himself and will glorify him at oncerdquo Footnote reads ldquoc 32 Many early manuscripts do not have If God is glorified in himrdquo

(The translators here use ldquomany earlyrdquo in an attempt to offset the overwhelming majority of manushyscripts opposing their minority text)

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and 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 uncials Family 13 the Peshitta Gothic Vulgate and others

Acts 230 mdash ldquoTherefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins ac shy cording to the flesh he would raise up Christ to sit on his thronerdquo

(This verse is a reference to II Samuel 12 in which God tells David that the Messiah will emerge from his bloodline)

Reads ldquoBut he was a prophet and he knew God had promised with an oath that one of Davidrsquos own descendants would sit on Davidrsquos throne as the Messiahrdquo

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)

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 uncialsrdquo Other support includes some Byz three OL the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek MSS dominate against itmdash90 or more extant Greek plus others)

Four of the earliest five MSS plus several versions or porshytions of them omit the undershylined portions But the Majority text includes them as do six other specified Greek MSS plus the Harclean Most of the early church fathers oppose But Tertullian (Latin d 220) whose extant writings number 36-8 (82) for the Textus Reshyceptus was for the Byz Only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV NLT NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

NLT Reads ldquoWhen we were utshyterly helpless Christ came at just the right time and died for us sinshynersrdquo

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is inshycorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

Reads ldquoSo now there is no conshydemnation for those who belong to Christ Jesusrdquo

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 NA27 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 footshynote referring to ldquosome later manuscripts rdquo Most of the MSS incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo So the final independent clause is not repetitious with ldquogood thingsrdquo being differentiated from ldquogospel of peacerdquo)

Reads ldquo That is what the Scriptures mean when they say ldquoHow beautiful are the feet of those who bring good newsrdquo Footnote simply cites the source of the verse Isaiah 527

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 proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV NLT 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])

Reads ldquoSo that everyone who believes in me will have eternal liferdquo

Reads ldquoSo that whoever beshylieves will in Him have eternal liferdquo

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 everyone who believes in Him may have eternal liferdquo The abshysence of the words ldquoshould not perish rdquo mitigates the sense seeming less harsh for those who do not believe in Christ Only 13+ of the extant 5600-plus Greek MSS support this reading led by P75 Aleph and B Others are Family 1 two Vulgate the Sahidic and Boshyhairic versions and some of the Armenian and Ethiopic

John 54 mdash ldquoFor an angel went down at a certain season into the pool and troubled the water whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he hadrdquo

This verse omitted Footnote reads ldquo53 Some manuscripts add waiting for a certain moveshyment of the water 4for an angel of the Lord came from time to time and stirred up the water And the first person to step down into it afterward was healedrdquo

The last portion of v 3b and all of v 4 are bracketed to indicate suspicion about validity Footshynote reads ldquo53 Early mss do not contain the remainder of v 3 nor v 4rdquo

(This notorious omission dependshyent largely upon the five ldquoold unshycialsrdquo plus P66 and P75 is a fortuitshyous opportunity for theological modernists simply to deny the mishyraculous in the Bible)

This verse omitted Footnote reads ldquoSome less important mashynuscripts paralyzedmdashand they waited for the moving of the washyters From time to time an angel of the Lord would come down and stir up the waters The first one into the pool after each such disturbance would be cured of whatever disease he hadrdquo

Four of the oldest five MSS plus two still-older fragments and three other specified Greek plus Vulgate Bohairic and Arshymenian portions as well as two other versions do not include these words But the vast ma shy jority do include them includshying one of the earliest and a reshyvision of a second among the oldest five Nineteen significant uncials do support the Majority plus Families 113 the Peshitta and Harclean and much more Omission of these words reshymoves the divine miracle in the healing of those immersed in the pool

John 647 mdash ldquoVerily verily I say unto you He that believeth on me hath everlasting liferdquo

(The Greek eỉs egravemeacute ldquointo merdquo ldquoin merdquo or ldquoon merdquo is lacking in the modern versions)

Reads ldquoI assure you anyone who believes in me already has eternal liferdquo

(ldquoAlready hasrdquo either is a Greek minority variant readingmdashfrom a relatively rarely availed manushyscript or such familymdashor is a modshyernistic alteration to an old Greek manuscript which was made for contemporary usage)

Reads ldquoTruly truly I say to you he who believes has eternal liferdquo

Reads ldquoI tell you the truth he who believes has everlasting liferdquo

The Majority text reads ldquoTruly truly I say to you the one beshylieving in me has eternal liferdquo Without the words ldquoin merdquo the verse does not refer to that in which belief must be held Only nine extant specified Greek and others one Vulgate 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 Majority 17 significant uncials the Syriac Peshitta and Harclean the Gothic the Ethiopic others

KJV NLT 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 in Luke 430)

Reads ldquoAt that point they picked up stones to kill him But Jesus hid himself from them and left the Templerdquo

Reads ldquoTherefore they picked up stones to throw at Him but Jesus hid Himself and went out of the templerdquo

(Essential opposition to the Mashyjority comes from Greek P66 P75 Aleph B D W [5th] and Theta [9th] Ten Old Latin the Vulgate the Armenian the Sinaitic (4th) the Sahidic and some of the Bohairic also are among the minority But they are outweighed by the vast majority of NT Greek MSS)

Reads ldquoAt this they picked up stones to stone him but Jesus hid himself slipping away from the temple groundsrdquo

(As with the NASB here no footnote is mentioned for any other reading)

Majority text reads ldquoTherefore they picked up stones so that they might throw at Him but Jesus was hidden and went out of the temple having gone through their midst and passed by thusrdquo The removal of the clause in question omits the dishyvine miracle of Jesusrsquo supernatshyural power (invisibility) Lower Christology The Majorshyity is supported directly by 16 significant uncials and six other Greek Families 1 amp 13 and the Harclean the Gothic the Ethiopic and more

John 1332 mdash ldquoIf God be glorishyfied in him God shall also glorishyfy him in himself and shall straightway glorify himrdquo

NLT reads ldquoAnd God will bring me into my glory very soonrdquo Footnote reads ldquo1332 Some manuscripts read And if God is glorified in him [the Son of Man] God will bring rdquo

(Again this is an obvious parashyphrase here from a ldquoBiblerdquo whose translators refer to it as a ldquodynamic equivalencerdquo mdashldquothought-for-thoughtrdquomdashtrans-lation Furthermore note the the omission)

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 very close to the Majority text)

NIV reads ldquoIf God is glorified in himc God will glorify the Son in himself and will glorify him at oncerdquo Footnote reads ldquoc 32 Many early manuscripts do not have If God is glorified in himrdquo

(The translators here use ldquomany earlyrdquo in an attempt to offset the overwhelming majority of manushyscripts opposing their minority text)

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and 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 uncials Family 13 the Peshitta Gothic Vulgate and others

Acts 230 mdash ldquoTherefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins ac shy cording to the flesh he would raise up Christ to sit on his thronerdquo

(This verse is a reference to II Samuel 12 in which God tells David that the Messiah will emerge from his bloodline)

Reads ldquoBut he was a prophet and he knew God had promised with an oath that one of Davidrsquos own descendants would sit on Davidrsquos throne as the Messiahrdquo

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)

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 uncialsrdquo Other support includes some Byz three OL the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek MSS dominate against itmdash90 or more extant Greek plus others)

Four of the earliest five MSS plus several versions or porshytions of them omit the undershylined portions But the Majority text includes them as do six other specified Greek MSS plus the Harclean Most of the early church fathers oppose But Tertullian (Latin d 220) whose extant writings number 36-8 (82) for the Textus Reshyceptus was for the Byz Only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV NLT NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

NLT Reads ldquoWhen we were utshyterly helpless Christ came at just the right time and died for us sinshynersrdquo

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is inshycorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

Reads ldquoSo now there is no conshydemnation for those who belong to Christ Jesusrdquo

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 NA27 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 footshynote referring to ldquosome later manuscripts rdquo Most of the MSS incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo So the final independent clause is not repetitious with ldquogood thingsrdquo being differentiated from ldquogospel of peacerdquo)

Reads ldquo That is what the Scriptures mean when they say ldquoHow beautiful are the feet of those who bring good newsrdquo Footnote simply cites the source of the verse Isaiah 527

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 proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV NLT 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 in Luke 430)

Reads ldquoAt that point they picked up stones to kill him But Jesus hid himself from them and left the Templerdquo

Reads ldquoTherefore they picked up stones to throw at Him but Jesus hid Himself and went out of the templerdquo

(Essential opposition to the Mashyjority comes from Greek P66 P75 Aleph B D W [5th] and Theta [9th] Ten Old Latin the Vulgate the Armenian the Sinaitic (4th) the Sahidic and some of the Bohairic also are among the minority But they are outweighed by the vast majority of NT Greek MSS)

Reads ldquoAt this they picked up stones to stone him but Jesus hid himself slipping away from the temple groundsrdquo

(As with the NASB here no footnote is mentioned for any other reading)

Majority text reads ldquoTherefore they picked up stones so that they might throw at Him but Jesus was hidden and went out of the temple having gone through their midst and passed by thusrdquo The removal of the clause in question omits the dishyvine miracle of Jesusrsquo supernatshyural power (invisibility) Lower Christology The Majorshyity is supported directly by 16 significant uncials and six other Greek Families 1 amp 13 and the Harclean the Gothic the Ethiopic and more

John 1332 mdash ldquoIf God be glorishyfied in him God shall also glorishyfy him in himself and shall straightway glorify himrdquo

NLT reads ldquoAnd God will bring me into my glory very soonrdquo Footnote reads ldquo1332 Some manuscripts read And if God is glorified in him [the Son of Man] God will bring rdquo

(Again this is an obvious parashyphrase here from a ldquoBiblerdquo whose translators refer to it as a ldquodynamic equivalencerdquo mdashldquothought-for-thoughtrdquomdashtrans-lation Furthermore note the the omission)

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 very close to the Majority text)

NIV reads ldquoIf God is glorified in himc God will glorify the Son in himself and will glorify him at oncerdquo Footnote reads ldquoc 32 Many early manuscripts do not have If God is glorified in himrdquo

(The translators here use ldquomany earlyrdquo in an attempt to offset the overwhelming majority of manushyscripts opposing their minority text)

The use of ldquomany earlyrdquo in the NIV footnote is used in an atshytempt to offset the majority factor The modern ldquoBiblesrdquo largely rely on eight significant uncials P66 some of Family 1 the Harclean and Sinaitic a few of the Ethiopic and 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 uncials Family 13 the Peshitta Gothic Vulgate and others

Acts 230 mdash ldquoTherefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins ac shy cording to the flesh he would raise up Christ to sit on his thronerdquo

(This verse is a reference to II Samuel 12 in which God tells David that the Messiah will emerge from his bloodline)

Reads ldquoBut he was a prophet and he knew God had promised with an oath that one of Davidrsquos own descendants would sit on Davidrsquos throne as the Messiahrdquo

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)

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 uncialsrdquo Other support includes some Byz three OL the Peshitta the Armenian and Ethiopic and more But again the vast majority of Greek MSS dominate against itmdash90 or more extant Greek plus others)

Four of the earliest five MSS plus several versions or porshytions of them omit the undershylined portions But the Majority text includes them as do six other specified Greek MSS plus the Harclean Most of the early church fathers oppose But Tertullian (Latin d 220) whose extant writings number 36-8 (82) for the Textus Reshyceptus was for the Byz Only Tatian (77) has more extant writings Early fathers (pre-400) favored the Byzantine 3 to 2mdash60 to 40

KJV NLT NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

NLT Reads ldquoWhen we were utshyterly helpless Christ came at just the right time and died for us sinshynersrdquo

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is inshycorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

Reads ldquoSo now there is no conshydemnation for those who belong to Christ Jesusrdquo

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 NA27 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 footshynote referring to ldquosome later manuscripts rdquo Most of the MSS incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo So the final independent clause is not repetitious with ldquogood thingsrdquo being differentiated from ldquogospel of peacerdquo)

Reads ldquo That is what the Scriptures mean when they say ldquoHow beautiful are the feet of those who bring good newsrdquo Footnote simply cites the source of the verse Isaiah 527

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 proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV NLT NASB NIV PROBLEMRomans 56 mdash ldquoFor when we were yet without strength in due time Christ died for the ungodlyrdquo

NLT Reads ldquoWhen we were utshyterly helpless Christ came at just the right time and died for us sinshynersrdquo

NASB Reads ldquoFor while we were still helpless at the right time Christ died for the ungodlyrdquo

(Only in this instance in the New Testament may the Greek word asthenesmdashnote at far rightmdashbe properly used in this context As for ldquoright timerdquo this is a misshytranslation to accommodate a wanton public)

NIV Reads ldquoYou see at just the right time when we were still powerless Christ died for the unshygodlyrdquo

(The NIV mistranslates from the NA Greek ldquoright timerdquo and ldquostill powerless)

(The paucity of minority support comprises just Codex B two speshycified Greek cursives [ldquominisshyculerdquo] and some more Greek the Peshitta [2nd] and the Egyptian Coptic in the Sahidic [3rd or 4th] and Bohairic [3rd or 4th])

What doesnrsquot appear here is that Codex B the most-beloved MS of most modern scholars actually reads ldquoIf indeed rdquo rather than ldquoFor when rdquo Modern translators have been careful to abandon this reading here The Greek word asthenes means ldquowithout strengthrdquo ldquoweakrdquo ldquosickrdquo ldquoimpotentrdquo ldquomore feeblerdquo and parallel to a lost sinner ldquohelplessrdquo The NIV reading ldquostill powerlessrdquo is inshycorrect here The Greek asshythenes does not refer to impotshyency in any instance in the NT The Majority text codices Aleph A C D [Greek only in ldquodiglottrdquomdashtwo languages] K P and Psi plus the Syriac Harclean (7th) represent the true reading

Romans 81 mdash ldquoThere is thereshyfore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spiritrdquo

Reads ldquoSo now there is no conshydemnation for those who belong to Christ Jesusrdquo

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 NA27 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 footshynote referring to ldquosome later manuscripts rdquo Most of the MSS incorporating the last clauses of the verse are later than the authorities supporting its absence but it is the Major shy ity text which includes this porshytion Also including these clauses are five significant unshycials (two from the 4th and 5th) and five other specified Greek plus the Harclean

Romans 1015b mdash ldquo As it is written How beautiful are the feet of them that preach the gosshypel of peace and bring glad tidshyings of good thingsrdquo

(The Greek agathosacute at the end of this verse literally means ldquogood thingsrdquo So the final independent clause is not repetitious with ldquogood thingsrdquo being differentiated from ldquogospel of peacerdquo)

Reads ldquo That is what the Scriptures mean when they say ldquoHow beautiful are the feet of those who bring good newsrdquo Footnote simply cites the source of the verse Isaiah 527

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 proclaiming the gospel of the good [thingsnews]rsquordquo The modern versionsrsquo Greek source combines the last two phrases to summarize them as one Only four significant uncials one fragment [P46] some Greek cursives and the Coptic vershysions support the moderns

KJV NLT NASB NIV PROBLEMRomans 1410c mdash ldquoFor we shall all stand before the judgment seat of Christrdquo

(Note that John 522 reads ldquoFor the Father judgeth no man but hath committed all judgment unto the Sonrdquo Modern translations inshyclude this verse unchanged yet they omit the above reference to Christ)

Reads ldquo judgment seat of Godrdquo

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

The vast majority of extant MSS read ldquoof Christrdquo Modern translators 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 originate from lower Christologyrsquos genesis in First Century Gnosticism Backing the Majority are eight significshyant uncials the Peshitta and Harclean the Vulgate Gothic (4th) Armenian others

I 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 married to her husband as long as he lives If her husband dies she is free to marry whomever she wishes but this must be a marriage acceptshyable to the Lordrdquo text reading (ldquobound by the lawrdquo) but anothshyer note says ldquoOr but only to a Christianrdquo)

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 Peshyshitta and the Harclean correcshyted versions of Aleph (2) and D (1) and more Omitting ldquobound by the lawrdquo complies with most of those ldquoearliest readingsrdquo inshycluding P46 (papyrus) But omitshyting ldquobound by the lawrdquo reshymoves a specific reference to Godrsquos law

I 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

The NLT committee fumbleth with ldquoWhen I am with those who are oppressed I share their oppression so that I might bring them to Christ Yes I try to find common ground with everyone so that I might bring them to Christrdquo

NASB ldquoTo the weak I became weak that I might win the weak I have become all things to all men so that I may by all means save somerdquo

(The spiritually unregenerate may not comprehend the difference between ldquoweakrdquo and ldquoas weakrdquo)

NIV ldquoTo the weak I became weak to win the weak I have beshycome all things to all men so that by all possible means I might save somerdquo

The Majority reads ldquoas weakrdquo plus a corrected Aleph (2) C and the Greek of D (ldquoDgrrdquo) seven significant Greek uncials and four others Aleph A B and P46 oppose (Paul became like-minded with the weak to relate to them he did not back shy slide to become weak ) Joining the Majority are the Peshitta Harklean Armenian Ethiopic and more

I 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 ldquoThis is my body which is given for you rdquo Footnote says ldquoSome manuscripts read brokenrdquo

Reads ldquoThis is my body which is for you rdquo

Reads ldquoThis is my body which is for you rdquo

(In both Greek source texts the word uper [hoop-er´] appears but a clearly poor contextual translashytion is made by moderns ldquoforrdquo is used rather than ldquoon the part ofrdquo or ldquofor the sake ofrdquo)

The vast majority (Byz) read ldquobrokenrdquo ldquoBrokenrdquo is a dual reference to the bread and Christrsquos person Only Aleph A B C and P46 oppose plus more Greek The third Aleph writer (of three) and correctors three and two of C and D respectshyively agree with the Majority

KJV NLT NASB NIV PROBLEMI Corinthians 1129 mdash ldquoFor he that eateth and drinketh unwor shy thily eateth and drinketh damnashytion to himself not discerning the Lordrsquos bodyrdquo

NLT includes ldquounworthilyrdquo but says ldquonot honoring the body of Christ rdquo Footnote reads ldquoGreek the body some manushyscripts read the Lordrsquos bodyrdquo

NASB reads ldquoFor he who eats and drinks eats and drinks judgshyment to himself if he does not judge the body rightlyrdquo

(Opposing the Majority reading are only P46 Aleph A B and C plus the Sahidic and Bohairic and portions of the Ethiopic [4th or 6th] plus additional Greek)

NIV ldquoFor anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himselfrdquo

(Additional Majority support comes from the Syriac Peshitta (2nd) and Harclean the Gothic (4th) and Armenian (5th) plus more)

The Majority text reads ldquounshyworthilyrdquo and ldquobody of the Lordrdquo Partaking of the eleshyments does not evoke Godrsquos judgment obviously but partishycipating without due reverence for Christ and without forgiveshyness of onersquos fellow man The vast majority support the KJV plus Aleph-2 C-3 D and much more

II 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

NLT ldquoWhat this means is that those who become Christians beshycome new persons They are not the same anymore for the old life is gone A new life has beshygunrdquo

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 other Greek MSS several Vulgate and a few of the Peshitta Bohairic [Coptic] Armenian and Ethiopic)

Again the Majority text reads ldquoall thingsrdquo but modern comshymittees are infatuated with Aleph A B C D and P46 ldquoAllrdquo firmly accentuates that Christ has spiritually regenershyated and redeemed each believshyer from the otherwise eternal ramifications of hisher deshypraved nature In the regenerate person all is new Supporting the Byz are the Harclean Gothic five significant uncials and seven others and more

II Corinthians 129 mdash ldquoAnd he said to me My grace is sufficient for thee for my strength is made perfect in weakness Most gladly therefore will I rather glory in my infirmities that the power of Christ may rest upon merdquo

(Note the Greek word ldquoepiskenoordquo has unique meaning in this NT context according to the Theoloshygical Dictionary of the New Testashyment [Abridged] p 1043)

Reads ldquoEach time he said lsquoMy gracious favor is all you need My power works best in your weaknessrsquo So now I am glad to boast about my weaknesses so that the power of Christ may work through merdquo

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 weakshynesses so that the power of Christ may dwell in merdquo

(Omissionmdashthe most common scribal errormdashof just the Greek word mon (ldquomyrdquo) between ldquoforrdquo and ldquopowerrdquo makes all the differshyence here)

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 testimony yet remains clearly overwhelmed by more than 95 percent of extant Greek MSS The NASB is absolutely erroshyneous Not any power ldquois made perfect in weaknessrdquo but only Christrsquos power (Greek epishyskenόō in this unique context means ldquoto enter or take up resshyidencerdquomdashnot ldquorest uponrdquo or ldquowork throughrdquo etc) Even two published versions of the Mashyjority 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 ldquoOh foolish Galatians What magician has cast an evil spell on you For you used to see the meaning of Jesus Christrsquos death as clearly as though I had shown you a signboard with a picture of Christ dying on the crossrdquo

Reads ldquoYou foolish Galatians who has bewitched you before whose eyes Jesus Christ was publicly portrayed as crucifiedrdquo

(Omitting the clause ldquothat you should not obey the truthrdquo is a critical blunder here)

Reads ldquoYou foolish Galatians Who has bewitched you Before your very eyes Jesus Christ was clearly portrayed as crucifiedrdquo

The vast majority of the extant 5600-plus Greek NT MSS inshyclude the clause omitted in the modern versions as well as six significant Greek and more One of Satanrsquos chiefest intenshytions is to separate believers from the truthmdashhence only parshytial truth presented here

KJV NLT 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

NLT reads ldquoGod gave the promshyise to Abraham and his child And notice that it doesnrsquot say the promise was to his children as if it means many descendants But the promise was to his childmdashand that of course means Christ This is what I am trying to say The agreement God made with Abraham could not be canceled 430 years later when God gave the law to Moses God would be breaking his promiserdquo Footnotes read ldquo316a Greek seed also in 316c 19rdquo and ldquo316b Greek seedsrdquo

(Note the excessive verbiage in the NLT reading 74 words versus 66 in the KJV The KJV reading is plain clear and direct whereas the NLT is unnecessarily verbose and condescending to the reader)

NASB reads ldquoNow the promises were spoken to Abraham and to his seed He does not say lsquoAnd to seedsrsquo as referring to many but rather to one lsquoAnd to your seedrsquo that is Christ What I am saying is this the Law which came four hundred and thirty years later does not invalidate a covenant previously ratified by God so as to nullify the promshyiserdquo

(No footnote appears to acknowshyledge 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 introshyduced 430 years later does not set aside the covenant previously established by God and thus do away with the promiserdquo

(No footnote appears to acknowshyledge any other reading)

The Majority reading in v 17 is ldquoGod in Christrdquo The modshyern Greek critical apparatus (NU) based largely on devishyant manuscripts Sinaiticus (Aleph) and Vaticanus (B) omits the entire portion spanshyning ldquoAnd this I say God in Christrdquo No explanation acshycompanies this serious omisshysion John 13 says that ldquoAll things were made through [Christ]rdquo signifying also that Jesus existed before the world was created Many modern ldquoBiblerdquo translators much like the Gnostic Docetists and Adshyoptionistsmdashlargely of the First through Third centuriesmdashdonrsquot seem amenable to the concept that Jesus is in fact God Opposing the majority evidence also are A C P Psi and P46 both Coptic versions the Vulgate (5th) the Ethiopic (4th or 6th) version and a few OL

Galatians 47 mdash ldquoWherefore thou art no more a servant but a son and if a son then an heir of God through Christrdquo

(Here ldquoheir of God through Christrdquo is used similarly in Roshymans 817 ldquojoint-heirs with Christrdquomdashfrom the Greek sugkleroshynomai [soong-klay-ron-omacute-ahee])

Reads ldquoNow you are no longer a slave but Godrsquos own child And since you are his child everything he has belongs to yourdquo

(Note that ldquoeverything he has beshylongs to yourdquo does not appear in modern versionsrsquo own Greek source texts This is merely a modshyern ldquostylisticrdquo alteration)

Reads ldquoTherefore you are no longer a slave but a son and if a son then an heir through Godrdquo

(Minority support exists in uncials Aleph A B C F and G plus some additional Greek MSS as well as in P46 several Old Latin [2nd] the Vulgate and the 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 doctrine that all believers are heirs to God through Jesus ChristmdashONLY through Christ Five other NT verses state this directly or imply it Believers are indeed ldquoco-heirsrdquo with and through Christ but it is only through Christ that we receive our heirship ldquoThrough Christrdquo clearly establishes this docshytrine here

KJV NLT NASB NIV PROBLEMGalatians 615 mdash ldquoFor in Christ Jesus neither circumcision availeth any thing nor uncircumshycision but a new creaturerdquo

NLT reads ldquoIt doesnrsquot make any difference now whether we have been circumcised or not What counts is whether we really have been changed into new and difshyferent peoplerdquo

(This is a loose and undignified translation of an important docshytrine Is this Godrsquos Word Should the very Word of God ldquoread like a novelrdquo as Billy Graham once said about ldquoThe Bookrdquo the NLTrsquos imshymediate predecessor)

NASB reads ldquoFor neither is cirshycumcision anything nor uncirshycumcision but a new creationrdquo

(Again translators justify using this reading based largely on the authority of Codex B They also leverage the antiquity of P46 [3rd

Cent Pauline epistles] the Syriac Harclean [7th] the Gothic [4th ] 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 MajorityTRKJV read that neither circumcision nor uncircumcisionmdashalso metaphors for a purificational distinction within the OT dispensationmdashhave any spiritual significance among believers)

The Majority text nine signishyficant uncials the Old Latin and others under gird the KJV reading A paltry minority of MSS and versions have the ldquomodernrdquo reading Removing ldquoin Christ Jesusrdquo nullifies the meaning of the verse because the essence of it is that plainly in Christ circumcision has no true significance it is a ritual entirely disassociated from eternal kingdom applicability It is in Christ only that our lives have true significance

Ephesians 59 mdash ldquo(For the fruit of the Spirit is in all goodness and righteousness and truth)rdquo

Reads ldquoFor this light within you produces only what is good and right and truerdquo

Reads ldquo(for the fruit of the Light consists in all goodness and righteousness and truth) rdquo

(The NU text is consistent in wrongfully using ldquolightrdquo utilizing some form of phōs [abstract light] in several locations of the New Testamentmdashrather than the correct pneuma [spirit wind life breath])

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 righteousshyness in believersrsquo lives (See latermdash1 John 17)

Ephesians 530 mdash ldquoFor we are members of his body of his flesh and of his bonesrdquo

(Note This statement outrightly identifies believers with Christrsquos full humanity and His passion death and resurrection It is not inshytended to be interpreted literally as in Roman Catholicismrsquos celebshyration of the mass)

NLT reads ldquoAnd we are his bodyrdquo

(The NU Greek source textmdashunshyderlying all versions herein except for the KJVmdashreads ldquo for 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 members of his bodyrdquo(Modern textual authority for this reading only comprises three of the five ldquoold uncialsrdquo P46 uncial 048 and more Greek the Ethiopic and the Sahidic and Bohairic This against the Majority Aleph-2 D Codex Psi [8th or 9th] five other major Greek and six others speshycified plus the Peshitta Harclean Armenian and Vulgate)

The KJV stays with the Majority 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 NLT NASB NIV PROBLEMPhilippians 26 7 mdash ldquoWho beshying in the form of God thought it not robbery to be equal with God But made himself of no reputation and took upon him the form of a servant and was made in the likeness of men rdquo

(The Majority and TR both use the word ekeacutenose (from kenoacuteō) ldquoto empty or abaserdquo in Verse 7 but the KJV committee produced a more idiomatic translation)

NLT ldquoThough he was God he did not demand and cling to his rights as God He made himself nothing rdquo

(No Godrsquos Son Jesus Christ did claim equality with Godmdashbecause He is co-equal to Godmdashand He did not need to ldquocling tordquo or ldquograsprdquo it He already had it As for ldquonothingrdquo here this is a conshytextual misuse of the Greek kenoacuteō Christ ldquoemptied himselfrdquo by taking ldquothe form of a servantrdquo )

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 ekeacutenose [ek-enacute-oce] heremdashldquoemptied himshyselfrdquo)

NIV reads ldquoWho being in very nature God did not consider equality with God something to be grasped but made himself nothing rdquo

(No Godrsquos Son Jesus Christ did claim equality with Godmdashbecause He is co-equal to Godmdashand He did not need to ldquocling tordquo or ldquograsprdquo it He already had it As for ldquonothingrdquo here this is a conshytextual misuse of the Greek keno-acuteō Christ ldquoemptied himselfrdquo by taking ldquothe form of a servantrdquo )

The underlying Greek is differshyent as usualmdashremarkably disshyparate source texts based upon NT MSS divergent in 8000 places (JA Moorman) The Majority text under girds the KJV Note that the KJV makes two critical points in this text 1) Christ is co-equal with God the Father yet 2) He willingly abased (Gk ldquokenόōrdquo) Himself while God in bodily form acshycepting the despised shame in the flesh The New Testament is a testimony to Jesusrsquo divinity yet the minority text denies it here

Colossians 36 mdash ldquoFor which thingsrsquo sake the wrath of God cometh on the children of dis shy obediencerdquo

Reads ldquoGodrsquos terrible anger will come upon those who do such thingsrdquo

(No footnote for any alternate reading is given)

Reads ldquoFor it is because of these things that the wrath of God will come upon the sons of disobedishyencerdquo Footnote reads ldquoTwo early manuscripts do not contain upon the sons of disobediencerdquo

(The footnote casts doubtmdashonly two MSSmdashon the validity of the reading Wrongfully confusing)

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 ldquochilshydren of disobediencerdquo (Greek for children and sons is the same ldquouihosrdquo [hweeacute-os]) This same phrase also appears in Eph 22 and 56 ldquoChildren of disobediencerdquo are 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

I Thessalonians 11 mdash ldquoPaul and Silvanus and Timotheus unto the church of the Thessaloshynians which is in God the Father and in the Lord Jesus Christ Grace be unto you and peace from God our Father and the Lord Jesus Christrdquo

(The Textus Receptus which sucshyceeded the Majority reads ldquo from God our Father and the Lord Jesus Christrdquo)

Reads ldquoThis letter is from Paul Silas and Timothy It is written to the church in Thessalonica you who belong to God the Fathshyer and the Lord Jesus Christ May his grace and peace be yoursrdquo Footnote reads ldquoGreek Silvanusrdquo

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 Thessalonishyans in God the Father and the Lord Jesus Christ Grace and peace to yourdquo Footnotes read ldquoa1 Greek Silvanus a variant of Silas b1 Some early manuscripts you from God our Father and the Lord Jesus Christrdquo

The Majority has the greeting ldquo from God the Father and Jesus Christ the Sonrdquo Three of the earliest five MSS Aleph A and D (however 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 many modern translators

KJV NLT NASB NIV PROBLEMI Timothy 316 mdash ldquoAnd without controversy great is the mystery of godliness God was manifest in the flesh justified in the Spirshyit seen of angels preached unto the Gentiles believed on in the world received up into gloryrdquo

Reads ldquoWithout question this is the great mystery of our faith Christ appeared in the flesh and was shown to be righteous by the Spirit He was seen by angels and was announced to the nashytions He was believed on in the world and was taken up into heavenrdquo Footnote reads ldquo316a Greek Who some manuscripts read God 316b Or in his spirit 316c Greek in gloryrdquo

(The Godhead has three distinct persons and this is critically imshyportant doctrinemdashwhich is not acshyknowledged here)

Reads ldquoBy common confession great is the mystery of godliness He who was revealed in the flesh was vindicated in the Spirshyit seen by angels proclaimed among the nations believed on in the world taken up in gloryrdquo

Reads ldquoBeyond all question the mystery of godliness is great He appeared in a body was vindicshyated by the Spirit was seen by angels was preached among the nations was believed on in the world was taken up in gloryrdquo Footnote reads ldquoc16 Some 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 foreshymost passages clearly estabshylishing Godrsquos manifestation in the flesh in the form of His Son Jesus Christ

I 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 I Peter 414)

NLT reads a milder ldquosuffer muchrdquo Footnote reads ldquoSome manuscripts read and striverdquo

(The minority Greek source reads ldquotoiling [kop-ee-ahacute-ō] and strugshygling [aacute-gonidacute-zo-mahee]rdquo rather than ldquolabour and suffer reproachrdquo)

The NASB also milder than the KJV reads ldquostriverdquo

The NIV also mitigates the denotation 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 Bezae (D) three major uncials and six others plus much more ldquoSuffer reshyproachrdquo places the rightful burshyden of discipleship and subshysequent receipt of rebuke etc on the believer Jesus said that faithful believers will be re shy proached

I 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

NLT has the embarrassingly pedshyestrian ldquoThese people always cause trouble Their minds are corrupt and they donrsquot tell the truth To them religion is just a way to get richrdquo

NASB ldquo and constant friction between men of depraved mind and deprived of the truth who suppose that godliness is a means of gainrdquo

(The Greek apestereacutemenōn means both ldquodestituterdquo and ldquodeprivedrdquomdashthe compound root words being apo ldquoto separaterdquo and stereacuteo ldquoto depriverdquo Hence combining the words in effect enhances the potency of the Greek word Greek is a language of emphasis through repetition and the use of double positives and double negatives)

NIV ldquo and constant friction between men of corrupt mind who have been robbed of the truth and who think that godlishyness is a means to financial gainrdquo

The Majority reading supports ldquofrom such withdraw thyselfrdquo as does the Greek of D-2 (2nd

corrected) and five other major Greek plus the Syriac Peshitta (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

mdashII Corinthians 617

KJV NLT NASB NIV PROBLEMHebrews 13 mdash ldquoWho being the brightness of his glory and the express image of his person and upholding all things by the word of his power when he had by himself purged our sins sat down on the right hand of the Majesty on high rdquo

Reads ldquoThe Son reflects Godrsquos own glory and everything about him represents God exactly He sustains the universe by the mighty power of his command After he died to cleanse us from the stain of sin he sat down in the place of honor at the right hand of the majestic God in heavenrdquo

Reads ldquoAnd He is the radiance of His glory and exact representshytion of His nature and upholds all things by the word of His power When He had made pushyrification of sins He sat down at the right hand of the Majesty on high rdquo

(Sinaiticus [Aleph] Alexandrinus [A] and Vaticanus [B] support this reading along with many other Greek several of the Old Latin the Vulgate and the Armenian)

Reads ldquoThe Son is the radiance of Godrsquos glory and the exact repshyresentation of his being sustainshying all things by his powerful word After he had provided pushyrification for sins he sat down at the right hand of the Majesty in heavenrdquo

(ldquoWord of his powerrdquo and ldquopowerful wordrdquo differ ldquoThe Wordrdquo is from the Sonrsquos authority It is not just a ldquopowerful wordrdquo but also a ldquoWord of His powerrdquo mdashJFB Bible Comm Vol 3 p 527)

Majority text supports KJV reading ldquoby himself purged our sinsrdquo plus ancient papyrus P46 D H-c and nine other Greek plus the Peshitta Harclean and more What is missing in modshyern versions is that Christ alone expiated our sins through His vicarious bloody sacrifice This variant could be the result of early Gnosticism promoting the Catholic doctrine that works are part of salvation Some of the ldquoreveredrdquo early church fathers believed in thismdashan evolution into the early Romish Church

Hebrews 15a mdash ldquoFor unto which of the angels said he at any time Thou art my Son this day have I begotten theerdquo

NLT ldquoFor God never said to any angel what he said to Jesus lsquoYou are my Son Today I have beshycome your Fatherrdquo Footnote reads ldquoOr Today I reveal you as my Sonrdquo

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 angels did God ever say lsquoYou are my Son today I have become your Fatherrsquordquo Footnote reads ldquoOr have begotten yourdquo

(The Greek gennao does mean lastly ldquoto fatherrdquo but the NIV reading is passive almost indicating that some event occurred to also somehow ldquomake God Jesusrsquo fatherrdquo)

Majority text reads ldquobegotten theerdquo The Greek gennao (ghen-nahacute-ō) means ldquoto bear beget bring forth conceive fatherrdquo ldquoSpoken of the relashytionship between God and the Messiah called His Sonrdquo (Heb 15 et al) according to Strongrsquos Complete Word Study Concordance (God had always been Jesusrsquo father but had ldquobeshygottenrdquo Him in the flesh at His earthly birth)

Hebrews 721 mdash ldquo(For those priests were made without an oath but this with an oath by him that said unto him The Lord sware and will not repent Thou art a priest for ever after the orshyder of Melchisedec )rdquo

(Remember Godrsquos warning in Revelation against ldquoadding tordquo or ldquotaking away fromrdquo Godrsquos words The Scriptures are Godrsquos words ldquobreathed outrdquo to elected men beshying His chosen instruments)

Omits ldquoafter the order of Melchisedecrdquo

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 ldquoantetyperdquo 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 OL MSS the Vulgate the Arshymenian the Sahidic and some Bohairic [Coptic] testify to the minority textual apparatuses)

The Majority text includes ldquoafter the order of Melchise-dekrdquo as do codices Aleph-2 A D nine other Greek MSS the Peshitta and Harclean the Ethiopic and more It seems clear here that some scribe simply committed the error of haplography accidentally omitting words that he thought absent from the ldquoexemplarrdquo (copyistrsquos source)mdashor that he disagreed with the source readshying and omitted it

KJV NLT NASB NIV PROBLEMHebrews 911 mdash ldquoBut Christ beshying come an high priest of good things to come by a greater and more perfect tabernacle not made with hands that is to say not of this building rdquo

(Actually the Byzantine Greek and the Textus Receptus do not read ldquomore perfectrdquo but rather ldquocompleterdquo or ldquoperfectrdquo The Greek teleioteras does not carry the modifier ldquomorerdquo This was an idiomatic translation by the KJV reflecting characteristics of then-current English)

Reads ldquoSo Christ has now beshycome the high priest over all the good things that have come rdquo

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 more than 99 percent of the extant manuscript evidence the NIV translators have chosen this abysmal reading Undoubtedly this represents a deplorable liberal obsession with two of those horshyribly 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 deshyceptionmdashmost being correct (majority) The Greek apparatshyus supporting modern versions reads ldquogood things that have now come rdquo The ldquogood thingsrdquo to which the author of Hebrews refers clearlymdashbased on context and biblical doctrinemdashare believersrsquo eternal heavshyenly inheritance received through acceptance of Christ and rewards for godly deeds done on Earth Only two early Greek MSS support the NIV reading

Hebrews 1034 mdash ldquoFor ye had compassion of me in my bonds and took joyfully the spoiling of your goods knowing in yourshyselves that ye have in heaven a better and an enduring subshystancerdquo

(The KJV reading does transpose the Majority textrsquos ldquoand remaining possessionrdquo and ldquoin the heavensrdquo)

Reads ldquoYou suffered along with those who were thrown into jail When all you owned was taken from you you accepted it with joy You knew you had better things waiting for you in eternshyityrdquo

(The Greek reads ldquo since you knew that you yourselves had a better and lasting possessionrdquo Hence the NLT defies its own source by inserting ldquoin eternityrdquo)

Reads ldquoFor you showed symshypathy to the prisoners and accepshyted joyfully the seizure of your property knowing that you have for yourselves a better possesshysion 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 Majority text supports the insertion of ldquoin heavenrdquo (ldquoin the heavensrdquo) which certainly is different from the less-specifshyic ldquoeternityrdquo and from ldquolasting possessionsrdquo Again on the basis of the older but corrupt Alexandrian (Egyptian) manushyscripts P46 Aleph and D plus the more-reliable Codex A the ldquocritical textrdquo reigns supreme in the modern versions Other modern support is from P13 one cursive some of the Byz several of the Old Latin some Ethiopic more

Hebrews 1111 mdash ldquoThrough faith also Sara herself received strength to conceive seed and was delivered of a child when she was past age because she judged him faithful who had promisedrdquo

Reads ldquoIt was by faith that Sarah together with Abraham was able to have a child even though they were too old and Sarah was barren rdquo Footnote reads ldquoSome mashynuscripts read It was by faith that Sarah was able to have a child even though she was too old and barren rdquo

Reads ldquoBy faith even Sarah hershyself received ability to conceive even beyond the proper time of life since she considered Him faithful who had promisedrdquo

(The Zondervan interlinear inserts 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 enshyabled to become a father because he considered him faithful who had made the promiserdquo Footnote reads ldquoOr By faith even Sarah who was past age was enabled to bear children rdquo

Majority supports the KJV reading The NU text reads ldquoBy faith Abraham was enabled to become a father rdquo yet the NASB defies the same source text Why the divergence here Modern translators vacillate among their apparatuses and MSSmdashwhatever suits them They are attempting to ldquoreconshystruct the original Scripturesrdquo yet have not decided which texts are puremdashabsolute folly

KJV NLT NASB NIV PROBLEMHebrews 1137 mdash ldquoThey were stoned they were sawn asunder were tempted were slain with the sword they wandered about in sheepskins and goatskins being destitute afflicted tormenshyted rdquo

Reads ldquoSome died by stoning and others were sawn in half others were killed with the sword Some went about in skins of sheep and goats hungry and oppressed and mistreatedrdquo

Reads ldquoThey were stoned they were sawn in two they were tempted they were put to death with the sword they went about in sheepskins in goatskins being destitute afflicted ill-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 modern versions excludes ldquowere temptedrdquo the NASB inshycludes it anyway Again why are the translators defying their own source text Probably beshycause they know that doing so is correct Also note the NASB footnotemdashprobably referring to Aleph or B Most moderns do not believe in ldquoverbalrdquo inspirashytionmdashthe actual words of God in the pure Scriptures This alshylows them to manipulate and mix textsmdasheven denigrate the supernatural

James 220 mdash ldquoBut wilt thou know O vain man that faith without works is deadrdquo

NLT ldquoFool When will you ever learn that faith that does not resshyult in good deeds is uselessrdquo

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 OL 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) inshycluding one of the modern ldquocritical textrdquo keystones Coshydex Sinaiticus (Aleph) A and C-3 (3rd corrected) also supshyport the Majority reading plus six other major uncials and much much more Note that dead and useless have very different meanings

James 44 mdash ldquoYe adulterers and adulteresses know ye not that the friendship of the world is enshymity with God whosoever therefore will be a friend of the world is the enemy of Godrdquo

Reads ldquoYou adulterers Donrsquot you realize that friendship with this world makes you an enemy of God I say it again that if your aim is to enjoy this world you canrsquot be a friend of Godrdquo

Reads ldquoYou adulteresses do you not know that friendship with the world is hostility toward God Therefore whoever wishes to be a friend of the world makes himshyself an enemy of Godrdquo

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 becomes an enemy of Godrdquo

(Minority Greek support exists in Aleph A B several Old Latin and one Vulgate and the Peshitta (2nd) Armenian (5th) Ethiopic (4th or 6th) and Coptic [two versions] plus some of the Majority 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 NLT NASB NIV PROBLEMI 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

Reads ldquoNow you can have sinshycere love for each other as brothshyers and sisters because you were cleansed from your sins when you accepted the truth of the Good Newsrdquo Footnotes read ldquo122a Greek can have brotherly love 122b Some manuscripts read with a pure heartrdquo

Reads ldquoSince you have in obedishyence to the truth purified your souls for a sincere love of the brethren fervently love one anshyother from the heartrdquo Footnote reads ldquoTwo early mss read a clean heartrdquo(The minority has excellent support in five significant uncials and many other Byz Greek P72 the Peshitta and Harclean the Vulgate and the Coptic plus portions of the OL and Arm)

Reads ldquoNow that you have purishyfied yourselves by obeying the truth so that you have sincere love for your brothers love one another deeply from the heartrdquo Footnote reads ldquoSome early mashynuscripts from a pure heartrdquo

(Footnote reads ldquoSome early manuscripts from a pure heartrdquo)

Though the most-ancient manushyscript evidence (five of the oldshyest extant MSSmdashP72 [3rd Censhytury papyrus] Aleph A B C) supports the omission of ldquothrough the Spiritrdquo the Majorshyity 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 The Greek always holds the greatest weight because it is the original language of the New Testament

I 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)

NLT ldquoYou must crave pure spirshyitual milk so that you can grow into the fullness of your salvashytionrdquo

(The NA text reads ldquoof the wordrdquo after ldquospiritual milkrdquo yet the HCSB translators omit it Why The NA also reads ldquoby 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 are saved so ldquogrow up to [or lsquointorsquo] would be incorrect)

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 ldquoby it you may grow up to (or ldquointordquo) salvation rdquo The translators appear to be unsure as to the spiritual state of Peterrsquos readers hence substituting ldquoin respect tordquo for ldquoup in your rdquo Furthermore the English translation does not match the minority Greek source apparatus Also the translators appear to have reached a hybrid compromise with ldquoin respect tordquo substituted 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 ldquoby 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 transshylators too have reached a comshypromising reading)

Majority reads ldquo by it you may growrdquo Writes JA Moorshyman of the contorted modern renderings resulting from nushymerous of the earliest MSS ldquoA classic salvation by works alteration which despite its unshycial and versional support canshynot possibly be right The NIV NASV translators did not transshylate literally hererdquo Indeed the NU text reads ldquo by it you may grow up to salvation rdquo The translators did not do so litershyally because they knew the Greek to be non-doctrinal (Salshyvation is a one-time event at a fixed moment mdashnot a process ) The Byz text L (9th) and three other Greek uncials are correct Support for the minority text are seven major uncials and much of the Greek cursives most OL the Vulgate more

I 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 in Christrdquo

NRSV reads ldquoYet do it with gentleness and reverenceb Keep your conscience clear so that when you are maligned those who abuse you for your conduct in Christ may be put to shamerdquoFootnote reads ldquob Or respectrdquo

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 conshyscience 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 NLT NASB NIV PROBLEMI Peter 41 mdash ldquoForasmuch then as Christ hath suffered for us in the flesh arm yourselves likeshywise with the same mind for he that hath suffered in the flesh hath ceased from sin rdquo

Reads ldquoSo then since Christ suffered physical pain you must arm yourselves with the same atshytitude he had and be ready to suffer For if you are willing to suffer for Christ you have deshycided to stop sinningrdquo

Reads ldquoTherefore since Christ has suffered in the flesh arm yourselves also with the same purpose because he who has sufshyfered in the flesh has ceased from sinrdquo Footnote reads ldquoIe suffered deathrdquo

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 unshycials plus the Harclean Arshymenian and Ethiopic include ldquofor usrdquo The chief opponents are P72 (2nd) B and C For whom did Christ suffer and die Was it for the flora and fauna Nomdashfor His greatest creation mankind Note footshynote two for the HCSB stating the obviousmdashbut ldquoprobablyrdquo

II 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

Reads ldquo or because they wanted to prophecy It was the Holy Spirit who moved the prophets to speak from Godrdquo

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 exshyisting Greek MSS contain ldquoholyrdquomdashincluding codices A and C plus seven other major uncials the Syriac Philoxenian (6th) and more But the essenshytial modern-version pillar Coshydex B omits the wordmdashas do P72 P (9th) many Greek cursshyives the Harclean Bohairic and Arm

II Peter 24 mdash ldquoFor if God spared not the angels that sinned but cast them down to hell and delivered them into chains of darkness to be reserved unto judgment rdquo

Reads ldquoFor God did not spare even the angels when they sinned he threw them into hell in gloomy caves and darkness until the judgment dayrdquo Footshynote reads ldquoSome manuscripts read chains of gloomrdquo

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell and committed them to pits of darkness reshyserved for judgment rdquo

Reads ldquoFor if God did not spare angels when they sinned but sent them to hell putting them into gloomy dungeons to be held for judgment rdquo Footnote reads ldquoSome manuscripts into chains of darknessrdquo

(ldquoChains of gloom rdquo is okay)

The Majority reads ldquogave them over to chains of darkness rdquo The NA source reads ldquocommitting them to chains of thick (utter) darkness rdquo from the Greek seirais zophou (ldquochains of darknessrdquo)mdashsame as the Byz The NA Greek does not include tartaroshysas ldquocast down to hellrdquo Tarshytarus is not ldquolower than Hadesrdquo but the lower part of it

II Peter 217 mdash ldquoThese are wells without water clouds that are carried with a tempest to whom the mist of darkness is reshyserved for everrdquo

Reads ldquoThese people are as useshyless as dried-up springs of water or as clouds blown away by the windmdashpromising much and deshylivering nothing They are doomed to blackest darknessrdquo

(From whence comes ldquo promshyising much and delivering nothingrdquo

Reads ldquoThese are springs withshyout water and mists driven by a storm for whom the black darkshyness has been reservedrdquo

Reads ldquoThese men are springs without water and mists driven by a storm Blackest darkness is reserved for themrdquo

(This reading may have resulted from an early scribersquos disdain for unbelieversrsquo eternal damnationmdashas opposed to annihilation by God However based on the supporting versional evidence it is possible that a well-meaning scribe may have added the words ldquofor everrdquo)

The Majority reads ldquofor everrdquo as well as uncials A C L P 049 056 0142 and 0209 Opshyposing the Majority are a classhysic trio of the Alexandrian group P72 Aleph and Bmdashplus Psi 048 and some other Greek But the NUrsquos versional evidshyence is plentiful if not entirely reliable most OL Vulgate Harclean and Philoxenian Sahidic Bohairic

KJV NLT NASB NIV PROBLEMII 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 [1526])

NLT reads ldquoThen the heavens will pass away with a terrible noise and everything in them will disappear in fire and the earth and everything on it will be exposed to judgmentrdquo Footnote reads ldquoSome manuscripts read will be burned uprdquo

(The addition of ldquoto judgmentrdquo to ldquoexposedrdquo does not appear in the NU apparatus nor in the Westcott-Hort Greek text Hence it either has been drawn from another preshyferred ancient MSS or earlier critshyical edition or it simply is a modshyern interpolation [addition]

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 ldquorhoidzedonrdquo [hroyd-zay-donacute] here literally means ldquoloud noiserdquo and is used uniquely in this context in the New Testament It also means ldquowith a great noiserdquo ldquowhizzingly [hissing] with a crashrdquo or ldquowith roaring speedrdquo)

NIV reads ldquo The heavens will disappear with a roar the eleshyments will be destroyed by fire and the earth and everything in it will be laid barerdquo Footnote reads ldquoSome manuscripts be burned uprdquo

(The Greek eurethesetai [you-reth-āacute-set-ahee] meaning ldquowill be disshycoveredfound observed or gatheredrdquo here is substituted in the NIVmdashand other modern vershysionsmdashfor pareleusontahai [par-e-leuacute-sont-ahee] meaning ldquowillshall pass away in the KJV TR and Byz)

Majority reads ldquo in which the heavens with roaring speed (rhoidzedon) will pass away and the elements being burned up by intense heat will be destroyed and the earth and the works in it will be burned uprdquo Again note ldquosome manuscriptsrdquo being cited as having a different reading rather than ldquomostrdquo or ldquothe majorityrdquo Additionally the NU text reads ldquowill be exshyposed 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

I 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 Censhytury] wrote that it is ldquo an idenshytity in the essential element of our daily walk with the essential ele shy ment of Godrsquos beingrdquo)

Reads ldquoBut if we are living in the light of Godrsquos presence just as Christ is then we have fellowshyship with each other and the blood of Jesus his Son cleanses us from every sinrdquo

Reads ldquo But if we walk in the Light as He Himself is in the Light we have fellowship with one another and the blood of Jeshysus His Son cleanses us from all sinrdquo

(No footnote appears for any other reading Again the NASB 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 manuscriptsrdquo rather than the overwhelming majority that oppose)

Reads ldquoBut if we walk in the light as he is in the light we have fellowship with one anothshyer and the blood of Jesus his Son purifies us from all sinrdquo

(Footnote reads ldquob 7 Or everyrdquo [Reference to ldquoallrdquo mdashauthor]The minority text actually has greater overall support [but not in the Greek] Aleph B C P Psi and some Greek cursives the Syriac Peshitta [2nd] the Armenian [5th] the Sahidic [3rd or 4th]mdashnorthern Egyptian])

This is another of many exshyamples of lower Christology among the modern versions ldquoChristrdquo is separated from ldquoJeshysusmdashpossibly stemming from early Gnosticism Note how the NASB committee completely misinterpreted the meaning of ldquowalk in the lightrdquo whichmdashin this contextmdashis entirely reshymoved from some type of physical illumination in Godrsquos presence The NASB commitshytee mistranslated ldquolightrdquo (Godrsquos essence) as evidently being a literal manifestation of ldquophōsrdquo luminescence They also capitshyalized Light as if to further inshydicate that it might represent the Holy Spirit or some manishyfestation thereof or some other ldquodivine entityrdquo (Again Gnostishycism) The Byz is supported by A and five other Greek unshycials plus some variant Harclean and the Bohairic

KJV NLT NASB NIV PROBLEMI John 220 mdash ldquoBut ye have an unction from the Holy One and ye know all thingsrdquo

NLT ldquoBut you are not like that for the Holy Spirit has come upon you and all of you know the truthrdquo Footnote reads ldquoGreek But you have an anointshying from the Hoy Onerdquo

(The meaning of ldquohas come upon yourdquo is vastly different from ldquoan anointing [unction] from the Holy Onerdquo)

NASB ldquoBut you have an anointshying from the Holy One and you all knowrdquo

(The NASB translators showed sound judgment and wisdom in this case not altering ldquounctionrdquo or ldquoanointingrdquomdashfrom the Greek chrisacute-ma meaning precisely anointing or unction Strongrsquos Refshyerence Number [ldquoSRNrdquo] 5545 But the translating committee switched the English words to suit their meaning As at left oidate means ldquoyou knowrdquo and pantes means ldquoallrdquo)

NIV ldquoBut you have an anointing from the Holy One and all of you know the truthrdquo Footnote reads ldquoSome manuscripts and you know all thingsrdquo

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 meaning of the verse is that as specified in the Jamshyieson-Fausset-Brown Bible Commentary (Vol 3 p 635) Johnrsquos readers knew all things ldquo needful for acting against antichristrsquos seductions and for Christian liferdquo Again NIVrsquos ldquosomerdquo is wholly deceptive Most or majority would be correct Byz A six other unshycials the Vulgate the Harclean the Armenian and Ethiopic the Bohairic the Vulgate others

I John 43 mdash ldquoAnd every spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is that spirit of antichrist whereof ye have heard that it should come and even now already is it in the worldrdquo

Reads ldquoIf a prophet does not acshyknowledge Jesus that person is not from God Such a person has the spirit of the Antichrist You have heard that he is going to come into the world and he is alshyready hererdquo

(The essence of this passage is not to warn against those prophets who do not acknowledge Christ as the Son of God per say but 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 heremdashnot that Christ was not God From the First Century Gnostic Docetists held that Christ came as a ldquophantomrdquo form who was reshyplaced by a separate fleshy ldquomanrdquo on the crossmdashhence Christrsquos death being meaningless)

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

(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

(No footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modern versions hinge again on Aleph and B which differ from each other 3036 times in the Gospels alonemdashaside from spelling grammar and personal pronouns (Some wording also is different) Supporting these are Psi (9th) some cursives the Coptic the Vulgate and more What is more at least one modshyern-version interlinear ldquoBiblerdquo shows inclusion of these five words (in the English translashytion below the Greek) yet the translators omit them in the acshycompanying text as well as in their standard versionsmdashas you see at leftmdashof these translashytions Pro-modern usage against overwhelming MSS evidence Byz six Greek uncials the Peshyshitta amp Harclean

KJV NLT NASB NIV PROBLEMRevelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

Reads ldquoFor the great day of their wrath has come and who will be able to surviverdquo

Reads ldquo for the great day of their wrath has come and who is able to standrdquo

(No footnote exists for any other reading)

Reads ldquoFor the great day of their wrath has come and who can standrdquo

(No footnote exists for any other reading)

The Majority text joined by A P and 046 plus the Bohairic Armenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a personal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immedishyately before v 17 begins Conshyclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several OL)

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

NLT reads ldquoBlessed are those who wash their robes so that they can enter through the gates of the city and eat the fruit from the tree of liferdquo

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

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 Majority text supports ldquo they that do his commandshymentsrdquo The Byzantine (Majorshyity) reads ldquoBlessed are those who do his commands rdquo Aleph and A oppose (B trunshycated after Hebrews 913) Also supporting the Byz are the Philoxenian and Harclean the Bohairic and the Armenian

KJV NLT NASB NIV PROBLEMAlthough 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 Extant Byzantine text manuscripts date back to possibly the Fourth Century hence having a pure hershyitage extending back potentially about 1600 years to date

Although promoted as a ldquodynamic equivalencerdquo Bible version the NLT clearly proves to be a hybrid of this ldquothought-for-thoughtrdquo type and a paraphrase It is one step closer to a dynamic equivalence version from the Living Bible and The Book its predecessors Again the NLT as virtually every other New Testament produced since the ERV of 1881 is based on a drastically different source ldquocriticshyal apparatusrdquo which in turn is founded upon variously corrupt manuscripts not of the Byzantine type codices Aleph A B C D and several others of later authorshyship (mostly Aleph and B)

Long regarded as one of the ldquomost accuraterdquo and literal translations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo against its Greek source text This version also takes liberties in word and phrase order based on its own source Greek and it most often fails to footnote significant variant readings such as those of the Majority text It freshyquently has been mistranslated 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

The most classic deceptive literal-dynamic equivalence version available the NIV is a subtly comshypromising bridge between devoshytion to its own corrupt Greek source text and its commitment to a stylized modernistic concession to a wanton worldly readership It softens the Biblersquos critical warnshyings and harsh realities alters bibshylical doctrine (as the others) and aggregately constitutes a vitiated Gospel of positivism eagerly emshybraced by both believers and unbeshylievers alike It is a version espeshycially designed for and appealing to those having ldquoitching earsrdquo (II Timothy 43)

Since the First Century heretics have attacked Godrsquos Word modifying it adding to it and subtracting from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human conshystructs and self-serving manipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically editedrdquo textual apshyparatus forced upon the public by naturalistic scholars and linshyguistic ldquostylistsrdquo Bible societshyies have become a collective corporate rich CEO

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 four-plus years in extensively and intens shyively 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 (since controversial English Revision Version New Testament in 1881 inclusive)V Biblical and theological scholarship in the modern ageV Theological modernismrsquos early mass movement in the Nineteenth Century

To wit Mr Scott has read 34 books and papersmdashmostly lengthy scholarly booksmdashduring the past five-plus 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 Nolan Jones a leading living authority on OT chronology and events (The Chronology of The Old Testament) and Dr DA Waite an eminent Greek scholar and prodigious author provided highly 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 capacity 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 AG Hobbs Publications 1991) Which Version is the Bible 19th ed rev and enlarged (Goodyear AZ KingsWord Press 2006) Interlinear Hebrew-Greek-English Bible Vol 4 2nd ed (Lafayshyette IN 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 MI Way of Life Literature 2005) The Modern Bible Version Hall of Shame (Port Huron MI Way of Life Litershyature 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 MA Hendrickson Publishers Inc 2002) Theological Dicshytionary of the New Testament Abridged in One Volume (Grand Rapids MI 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

KJV NLT NASB NIV PROBLEMI Corinthians 1129 mdash ldquoFor he that eateth and drinketh unwor shy thily eateth and drinketh damnashytion to himself not discerning the Lordrsquos bodyrdquo

NLT includes ldquounworthilyrdquo but says ldquonot honoring the body of Christ rdquo Footnote reads ldquoGreek the body some manushyscripts read the Lordrsquos bodyrdquo

NASB reads ldquoFor he who eats and drinks eats and drinks judgshyment to himself if he does not judge the body rightlyrdquo

(Opposing the Majority reading are only P46 Aleph A B and C plus the Sahidic and Bohairic and portions of the Ethiopic [4th or 6th] plus additional Greek)

NIV ldquoFor anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himselfrdquo

(Additional Majority support comes from the Syriac Peshitta (2nd) and Harclean the Gothic (4th) and Armenian (5th) plus more)

The Majority text reads ldquounshyworthilyrdquo and ldquobody of the Lordrdquo Partaking of the eleshyments does not evoke Godrsquos judgment obviously but partishycipating without due reverence for Christ and without forgiveshyness of onersquos fellow man The vast majority support the KJV plus Aleph-2 C-3 D and much more

II 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

NLT ldquoWhat this means is that those who become Christians beshycome new persons They are not the same anymore for the old life is gone A new life has beshygunrdquo

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 other Greek MSS several Vulgate and a few of the Peshitta Bohairic [Coptic] Armenian and Ethiopic)

Again the Majority text reads ldquoall thingsrdquo but modern comshymittees are infatuated with Aleph A B C D and P46 ldquoAllrdquo firmly accentuates that Christ has spiritually regenershyated and redeemed each believshyer from the otherwise eternal ramifications of hisher deshypraved nature In the regenerate person all is new Supporting the Byz are the Harclean Gothic five significant uncials and seven others and more

II Corinthians 129 mdash ldquoAnd he said to me My grace is sufficient for thee for my strength is made perfect in weakness Most gladly therefore will I rather glory in my infirmities that the power of Christ may rest upon merdquo

(Note the Greek word ldquoepiskenoordquo has unique meaning in this NT context according to the Theoloshygical Dictionary of the New Testashyment [Abridged] p 1043)

Reads ldquoEach time he said lsquoMy gracious favor is all you need My power works best in your weaknessrsquo So now I am glad to boast about my weaknesses so that the power of Christ may work through merdquo

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 weakshynesses so that the power of Christ may dwell in merdquo

(Omissionmdashthe most common scribal errormdashof just the Greek word mon (ldquomyrdquo) between ldquoforrdquo and ldquopowerrdquo makes all the differshyence here)

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 testimony yet remains clearly overwhelmed by more than 95 percent of extant Greek MSS The NASB is absolutely erroshyneous Not any power ldquois made perfect in weaknessrdquo but only Christrsquos power (Greek epishyskenόō in this unique context means ldquoto enter or take up resshyidencerdquomdashnot ldquorest uponrdquo or ldquowork throughrdquo etc) Even two published versions of the Mashyjority 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 ldquoOh foolish Galatians What magician has cast an evil spell on you For you used to see the meaning of Jesus Christrsquos death as clearly as though I had shown you a signboard with a picture of Christ dying on the crossrdquo

Reads ldquoYou foolish Galatians who has bewitched you before whose eyes Jesus Christ was publicly portrayed as crucifiedrdquo

(Omitting the clause ldquothat you should not obey the truthrdquo is a critical blunder here)

Reads ldquoYou foolish Galatians Who has bewitched you Before your very eyes Jesus Christ was clearly portrayed as crucifiedrdquo

The vast majority of the extant 5600-plus Greek NT MSS inshyclude the clause omitted in the modern versions as well as six significant Greek and more One of Satanrsquos chiefest intenshytions is to separate believers from the truthmdashhence only parshytial truth presented here

KJV NLT 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

NLT reads ldquoGod gave the promshyise to Abraham and his child And notice that it doesnrsquot say the promise was to his children as if it means many descendants But the promise was to his childmdashand that of course means Christ This is what I am trying to say The agreement God made with Abraham could not be canceled 430 years later when God gave the law to Moses God would be breaking his promiserdquo Footnotes read ldquo316a Greek seed also in 316c 19rdquo and ldquo316b Greek seedsrdquo

(Note the excessive verbiage in the NLT reading 74 words versus 66 in the KJV The KJV reading is plain clear and direct whereas the NLT is unnecessarily verbose and condescending to the reader)

NASB reads ldquoNow the promises were spoken to Abraham and to his seed He does not say lsquoAnd to seedsrsquo as referring to many but rather to one lsquoAnd to your seedrsquo that is Christ What I am saying is this the Law which came four hundred and thirty years later does not invalidate a covenant previously ratified by God so as to nullify the promshyiserdquo

(No footnote appears to acknowshyledge 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 introshyduced 430 years later does not set aside the covenant previously established by God and thus do away with the promiserdquo

(No footnote appears to acknowshyledge any other reading)

The Majority reading in v 17 is ldquoGod in Christrdquo The modshyern Greek critical apparatus (NU) based largely on devishyant manuscripts Sinaiticus (Aleph) and Vaticanus (B) omits the entire portion spanshyning ldquoAnd this I say God in Christrdquo No explanation acshycompanies this serious omisshysion John 13 says that ldquoAll things were made through [Christ]rdquo signifying also that Jesus existed before the world was created Many modern ldquoBiblerdquo translators much like the Gnostic Docetists and Adshyoptionistsmdashlargely of the First through Third centuriesmdashdonrsquot seem amenable to the concept that Jesus is in fact God Opposing the majority evidence also are A C P Psi and P46 both Coptic versions the Vulgate (5th) the Ethiopic (4th or 6th) version and a few OL

Galatians 47 mdash ldquoWherefore thou art no more a servant but a son and if a son then an heir of God through Christrdquo

(Here ldquoheir of God through Christrdquo is used similarly in Roshymans 817 ldquojoint-heirs with Christrdquomdashfrom the Greek sugkleroshynomai [soong-klay-ron-omacute-ahee])

Reads ldquoNow you are no longer a slave but Godrsquos own child And since you are his child everything he has belongs to yourdquo

(Note that ldquoeverything he has beshylongs to yourdquo does not appear in modern versionsrsquo own Greek source texts This is merely a modshyern ldquostylisticrdquo alteration)

Reads ldquoTherefore you are no longer a slave but a son and if a son then an heir through Godrdquo

(Minority support exists in uncials Aleph A B C F and G plus some additional Greek MSS as well as in P46 several Old Latin [2nd] the Vulgate and the 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 doctrine that all believers are heirs to God through Jesus ChristmdashONLY through Christ Five other NT verses state this directly or imply it Believers are indeed ldquoco-heirsrdquo with and through Christ but it is only through Christ that we receive our heirship ldquoThrough Christrdquo clearly establishes this docshytrine here

KJV NLT NASB NIV PROBLEMGalatians 615 mdash ldquoFor in Christ Jesus neither circumcision availeth any thing nor uncircumshycision but a new creaturerdquo

NLT reads ldquoIt doesnrsquot make any difference now whether we have been circumcised or not What counts is whether we really have been changed into new and difshyferent peoplerdquo

(This is a loose and undignified translation of an important docshytrine Is this Godrsquos Word Should the very Word of God ldquoread like a novelrdquo as Billy Graham once said about ldquoThe Bookrdquo the NLTrsquos imshymediate predecessor)

NASB reads ldquoFor neither is cirshycumcision anything nor uncirshycumcision but a new creationrdquo

(Again translators justify using this reading based largely on the authority of Codex B They also leverage the antiquity of P46 [3rd

Cent Pauline epistles] the Syriac Harclean [7th] the Gothic [4th ] 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 MajorityTRKJV read that neither circumcision nor uncircumcisionmdashalso metaphors for a purificational distinction within the OT dispensationmdashhave any spiritual significance among believers)

The Majority text nine signishyficant uncials the Old Latin and others under gird the KJV reading A paltry minority of MSS and versions have the ldquomodernrdquo reading Removing ldquoin Christ Jesusrdquo nullifies the meaning of the verse because the essence of it is that plainly in Christ circumcision has no true significance it is a ritual entirely disassociated from eternal kingdom applicability It is in Christ only that our lives have true significance

Ephesians 59 mdash ldquo(For the fruit of the Spirit is in all goodness and righteousness and truth)rdquo

Reads ldquoFor this light within you produces only what is good and right and truerdquo

Reads ldquo(for the fruit of the Light consists in all goodness and righteousness and truth) rdquo

(The NU text is consistent in wrongfully using ldquolightrdquo utilizing some form of phōs [abstract light] in several locations of the New Testamentmdashrather than the correct pneuma [spirit wind life breath])

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 righteousshyness in believersrsquo lives (See latermdash1 John 17)

Ephesians 530 mdash ldquoFor we are members of his body of his flesh and of his bonesrdquo

(Note This statement outrightly identifies believers with Christrsquos full humanity and His passion death and resurrection It is not inshytended to be interpreted literally as in Roman Catholicismrsquos celebshyration of the mass)

NLT reads ldquoAnd we are his bodyrdquo

(The NU Greek source textmdashunshyderlying all versions herein except for the KJVmdashreads ldquo for 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 members of his bodyrdquo(Modern textual authority for this reading only comprises three of the five ldquoold uncialsrdquo P46 uncial 048 and more Greek the Ethiopic and the Sahidic and Bohairic This against the Majority Aleph-2 D Codex Psi [8th or 9th] five other major Greek and six others speshycified plus the Peshitta Harclean Armenian and Vulgate)

The KJV stays with the Majority 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 NLT NASB NIV PROBLEMPhilippians 26 7 mdash ldquoWho beshying in the form of God thought it not robbery to be equal with God But made himself of no reputation and took upon him the form of a servant and was made in the likeness of men rdquo

(The Majority and TR both use the word ekeacutenose (from kenoacuteō) ldquoto empty or abaserdquo in Verse 7 but the KJV committee produced a more idiomatic translation)

NLT ldquoThough he was God he did not demand and cling to his rights as God He made himself nothing rdquo

(No Godrsquos Son Jesus Christ did claim equality with Godmdashbecause He is co-equal to Godmdashand He did not need to ldquocling tordquo or ldquograsprdquo it He already had it As for ldquonothingrdquo here this is a conshytextual misuse of the Greek kenoacuteō Christ ldquoemptied himselfrdquo by taking ldquothe form of a servantrdquo )

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 ekeacutenose [ek-enacute-oce] heremdashldquoemptied himshyselfrdquo)

NIV reads ldquoWho being in very nature God did not consider equality with God something to be grasped but made himself nothing rdquo

(No Godrsquos Son Jesus Christ did claim equality with Godmdashbecause He is co-equal to Godmdashand He did not need to ldquocling tordquo or ldquograsprdquo it He already had it As for ldquonothingrdquo here this is a conshytextual misuse of the Greek keno-acuteō Christ ldquoemptied himselfrdquo by taking ldquothe form of a servantrdquo )

The underlying Greek is differshyent as usualmdashremarkably disshyparate source texts based upon NT MSS divergent in 8000 places (JA Moorman) The Majority text under girds the KJV Note that the KJV makes two critical points in this text 1) Christ is co-equal with God the Father yet 2) He willingly abased (Gk ldquokenόōrdquo) Himself while God in bodily form acshycepting the despised shame in the flesh The New Testament is a testimony to Jesusrsquo divinity yet the minority text denies it here

Colossians 36 mdash ldquoFor which thingsrsquo sake the wrath of God cometh on the children of dis shy obediencerdquo

Reads ldquoGodrsquos terrible anger will come upon those who do such thingsrdquo

(No footnote for any alternate reading is given)

Reads ldquoFor it is because of these things that the wrath of God will come upon the sons of disobedishyencerdquo Footnote reads ldquoTwo early manuscripts do not contain upon the sons of disobediencerdquo

(The footnote casts doubtmdashonly two MSSmdashon the validity of the reading Wrongfully confusing)

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 ldquochilshydren of disobediencerdquo (Greek for children and sons is the same ldquouihosrdquo [hweeacute-os]) This same phrase also appears in Eph 22 and 56 ldquoChildren of disobediencerdquo are 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

I Thessalonians 11 mdash ldquoPaul and Silvanus and Timotheus unto the church of the Thessaloshynians which is in God the Father and in the Lord Jesus Christ Grace be unto you and peace from God our Father and the Lord Jesus Christrdquo

(The Textus Receptus which sucshyceeded the Majority reads ldquo from God our Father and the Lord Jesus Christrdquo)

Reads ldquoThis letter is from Paul Silas and Timothy It is written to the church in Thessalonica you who belong to God the Fathshyer and the Lord Jesus Christ May his grace and peace be yoursrdquo Footnote reads ldquoGreek Silvanusrdquo

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 Thessalonishyans in God the Father and the Lord Jesus Christ Grace and peace to yourdquo Footnotes read ldquoa1 Greek Silvanus a variant of Silas b1 Some early manuscripts you from God our Father and the Lord Jesus Christrdquo

The Majority has the greeting ldquo from God the Father and Jesus Christ the Sonrdquo Three of the earliest five MSS Aleph A and D (however 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 many modern translators

KJV NLT NASB NIV PROBLEMI Timothy 316 mdash ldquoAnd without controversy great is the mystery of godliness God was manifest in the flesh justified in the Spirshyit seen of angels preached unto the Gentiles believed on in the world received up into gloryrdquo

Reads ldquoWithout question this is the great mystery of our faith Christ appeared in the flesh and was shown to be righteous by the Spirit He was seen by angels and was announced to the nashytions He was believed on in the world and was taken up into heavenrdquo Footnote reads ldquo316a Greek Who some manuscripts read God 316b Or in his spirit 316c Greek in gloryrdquo

(The Godhead has three distinct persons and this is critically imshyportant doctrinemdashwhich is not acshyknowledged here)

Reads ldquoBy common confession great is the mystery of godliness He who was revealed in the flesh was vindicated in the Spirshyit seen by angels proclaimed among the nations believed on in the world taken up in gloryrdquo

Reads ldquoBeyond all question the mystery of godliness is great He appeared in a body was vindicshyated by the Spirit was seen by angels was preached among the nations was believed on in the world was taken up in gloryrdquo Footnote reads ldquoc16 Some 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 foreshymost passages clearly estabshylishing Godrsquos manifestation in the flesh in the form of His Son Jesus Christ

I 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 I Peter 414)

NLT reads a milder ldquosuffer muchrdquo Footnote reads ldquoSome manuscripts read and striverdquo

(The minority Greek source reads ldquotoiling [kop-ee-ahacute-ō] and strugshygling [aacute-gonidacute-zo-mahee]rdquo rather than ldquolabour and suffer reproachrdquo)

The NASB also milder than the KJV reads ldquostriverdquo

The NIV also mitigates the denotation 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 Bezae (D) three major uncials and six others plus much more ldquoSuffer reshyproachrdquo places the rightful burshyden of discipleship and subshysequent receipt of rebuke etc on the believer Jesus said that faithful believers will be re shy proached

I 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

NLT has the embarrassingly pedshyestrian ldquoThese people always cause trouble Their minds are corrupt and they donrsquot tell the truth To them religion is just a way to get richrdquo

NASB ldquo and constant friction between men of depraved mind and deprived of the truth who suppose that godliness is a means of gainrdquo

(The Greek apestereacutemenōn means both ldquodestituterdquo and ldquodeprivedrdquomdashthe compound root words being apo ldquoto separaterdquo and stereacuteo ldquoto depriverdquo Hence combining the words in effect enhances the potency of the Greek word Greek is a language of emphasis through repetition and the use of double positives and double negatives)

NIV ldquo and constant friction between men of corrupt mind who have been robbed of the truth and who think that godlishyness is a means to financial gainrdquo

The Majority reading supports ldquofrom such withdraw thyselfrdquo as does the Greek of D-2 (2nd

corrected) and five other major Greek plus the Syriac Peshitta (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

mdashII Corinthians 617

KJV NLT NASB NIV PROBLEMHebrews 13 mdash ldquoWho being the brightness of his glory and the express image of his person and upholding all things by the word of his power when he had by himself purged our sins sat down on the right hand of the Majesty on high rdquo

Reads ldquoThe Son reflects Godrsquos own glory and everything about him represents God exactly He sustains the universe by the mighty power of his command After he died to cleanse us from the stain of sin he sat down in the place of honor at the right hand of the majestic God in heavenrdquo

Reads ldquoAnd He is the radiance of His glory and exact representshytion of His nature and upholds all things by the word of His power When He had made pushyrification of sins He sat down at the right hand of the Majesty on high rdquo

(Sinaiticus [Aleph] Alexandrinus [A] and Vaticanus [B] support this reading along with many other Greek several of the Old Latin the Vulgate and the Armenian)

Reads ldquoThe Son is the radiance of Godrsquos glory and the exact repshyresentation of his being sustainshying all things by his powerful word After he had provided pushyrification for sins he sat down at the right hand of the Majesty in heavenrdquo

(ldquoWord of his powerrdquo and ldquopowerful wordrdquo differ ldquoThe Wordrdquo is from the Sonrsquos authority It is not just a ldquopowerful wordrdquo but also a ldquoWord of His powerrdquo mdashJFB Bible Comm Vol 3 p 527)

Majority text supports KJV reading ldquoby himself purged our sinsrdquo plus ancient papyrus P46 D H-c and nine other Greek plus the Peshitta Harclean and more What is missing in modshyern versions is that Christ alone expiated our sins through His vicarious bloody sacrifice This variant could be the result of early Gnosticism promoting the Catholic doctrine that works are part of salvation Some of the ldquoreveredrdquo early church fathers believed in thismdashan evolution into the early Romish Church

Hebrews 15a mdash ldquoFor unto which of the angels said he at any time Thou art my Son this day have I begotten theerdquo

NLT ldquoFor God never said to any angel what he said to Jesus lsquoYou are my Son Today I have beshycome your Fatherrdquo Footnote reads ldquoOr Today I reveal you as my Sonrdquo

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 angels did God ever say lsquoYou are my Son today I have become your Fatherrsquordquo Footnote reads ldquoOr have begotten yourdquo

(The Greek gennao does mean lastly ldquoto fatherrdquo but the NIV reading is passive almost indicating that some event occurred to also somehow ldquomake God Jesusrsquo fatherrdquo)

Majority text reads ldquobegotten theerdquo The Greek gennao (ghen-nahacute-ō) means ldquoto bear beget bring forth conceive fatherrdquo ldquoSpoken of the relashytionship between God and the Messiah called His Sonrdquo (Heb 15 et al) according to Strongrsquos Complete Word Study Concordance (God had always been Jesusrsquo father but had ldquobeshygottenrdquo Him in the flesh at His earthly birth)

Hebrews 721 mdash ldquo(For those priests were made without an oath but this with an oath by him that said unto him The Lord sware and will not repent Thou art a priest for ever after the orshyder of Melchisedec )rdquo

(Remember Godrsquos warning in Revelation against ldquoadding tordquo or ldquotaking away fromrdquo Godrsquos words The Scriptures are Godrsquos words ldquobreathed outrdquo to elected men beshying His chosen instruments)

Omits ldquoafter the order of Melchisedecrdquo

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 ldquoantetyperdquo 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 OL MSS the Vulgate the Arshymenian the Sahidic and some Bohairic [Coptic] testify to the minority textual apparatuses)

The Majority text includes ldquoafter the order of Melchise-dekrdquo as do codices Aleph-2 A D nine other Greek MSS the Peshitta and Harclean the Ethiopic and more It seems clear here that some scribe simply committed the error of haplography accidentally omitting words that he thought absent from the ldquoexemplarrdquo (copyistrsquos source)mdashor that he disagreed with the source readshying and omitted it

KJV NLT NASB NIV PROBLEMHebrews 911 mdash ldquoBut Christ beshying come an high priest of good things to come by a greater and more perfect tabernacle not made with hands that is to say not of this building rdquo

(Actually the Byzantine Greek and the Textus Receptus do not read ldquomore perfectrdquo but rather ldquocompleterdquo or ldquoperfectrdquo The Greek teleioteras does not carry the modifier ldquomorerdquo This was an idiomatic translation by the KJV reflecting characteristics of then-current English)

Reads ldquoSo Christ has now beshycome the high priest over all the good things that have come rdquo

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 more than 99 percent of the extant manuscript evidence the NIV translators have chosen this abysmal reading Undoubtedly this represents a deplorable liberal obsession with two of those horshyribly 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 deshyceptionmdashmost being correct (majority) The Greek apparatshyus supporting modern versions reads ldquogood things that have now come rdquo The ldquogood thingsrdquo to which the author of Hebrews refers clearlymdashbased on context and biblical doctrinemdashare believersrsquo eternal heavshyenly inheritance received through acceptance of Christ and rewards for godly deeds done on Earth Only two early Greek MSS support the NIV reading

Hebrews 1034 mdash ldquoFor ye had compassion of me in my bonds and took joyfully the spoiling of your goods knowing in yourshyselves that ye have in heaven a better and an enduring subshystancerdquo

(The KJV reading does transpose the Majority textrsquos ldquoand remaining possessionrdquo and ldquoin the heavensrdquo)

Reads ldquoYou suffered along with those who were thrown into jail When all you owned was taken from you you accepted it with joy You knew you had better things waiting for you in eternshyityrdquo

(The Greek reads ldquo since you knew that you yourselves had a better and lasting possessionrdquo Hence the NLT defies its own source by inserting ldquoin eternityrdquo)

Reads ldquoFor you showed symshypathy to the prisoners and accepshyted joyfully the seizure of your property knowing that you have for yourselves a better possesshysion 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 Majority text supports the insertion of ldquoin heavenrdquo (ldquoin the heavensrdquo) which certainly is different from the less-specifshyic ldquoeternityrdquo and from ldquolasting possessionsrdquo Again on the basis of the older but corrupt Alexandrian (Egyptian) manushyscripts P46 Aleph and D plus the more-reliable Codex A the ldquocritical textrdquo reigns supreme in the modern versions Other modern support is from P13 one cursive some of the Byz several of the Old Latin some Ethiopic more

Hebrews 1111 mdash ldquoThrough faith also Sara herself received strength to conceive seed and was delivered of a child when she was past age because she judged him faithful who had promisedrdquo

Reads ldquoIt was by faith that Sarah together with Abraham was able to have a child even though they were too old and Sarah was barren rdquo Footnote reads ldquoSome mashynuscripts read It was by faith that Sarah was able to have a child even though she was too old and barren rdquo

Reads ldquoBy faith even Sarah hershyself received ability to conceive even beyond the proper time of life since she considered Him faithful who had promisedrdquo

(The Zondervan interlinear inserts 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 enshyabled to become a father because he considered him faithful who had made the promiserdquo Footnote reads ldquoOr By faith even Sarah who was past age was enabled to bear children rdquo

Majority supports the KJV reading The NU text reads ldquoBy faith Abraham was enabled to become a father rdquo yet the NASB defies the same source text Why the divergence here Modern translators vacillate among their apparatuses and MSSmdashwhatever suits them They are attempting to ldquoreconshystruct the original Scripturesrdquo yet have not decided which texts are puremdashabsolute folly

KJV NLT NASB NIV PROBLEMHebrews 1137 mdash ldquoThey were stoned they were sawn asunder were tempted were slain with the sword they wandered about in sheepskins and goatskins being destitute afflicted tormenshyted rdquo

Reads ldquoSome died by stoning and others were sawn in half others were killed with the sword Some went about in skins of sheep and goats hungry and oppressed and mistreatedrdquo

Reads ldquoThey were stoned they were sawn in two they were tempted they were put to death with the sword they went about in sheepskins in goatskins being destitute afflicted ill-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 modern versions excludes ldquowere temptedrdquo the NASB inshycludes it anyway Again why are the translators defying their own source text Probably beshycause they know that doing so is correct Also note the NASB footnotemdashprobably referring to Aleph or B Most moderns do not believe in ldquoverbalrdquo inspirashytionmdashthe actual words of God in the pure Scriptures This alshylows them to manipulate and mix textsmdasheven denigrate the supernatural

James 220 mdash ldquoBut wilt thou know O vain man that faith without works is deadrdquo

NLT ldquoFool When will you ever learn that faith that does not resshyult in good deeds is uselessrdquo

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 OL 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) inshycluding one of the modern ldquocritical textrdquo keystones Coshydex Sinaiticus (Aleph) A and C-3 (3rd corrected) also supshyport the Majority reading plus six other major uncials and much much more Note that dead and useless have very different meanings

James 44 mdash ldquoYe adulterers and adulteresses know ye not that the friendship of the world is enshymity with God whosoever therefore will be a friend of the world is the enemy of Godrdquo

Reads ldquoYou adulterers Donrsquot you realize that friendship with this world makes you an enemy of God I say it again that if your aim is to enjoy this world you canrsquot be a friend of Godrdquo

Reads ldquoYou adulteresses do you not know that friendship with the world is hostility toward God Therefore whoever wishes to be a friend of the world makes himshyself an enemy of Godrdquo

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 becomes an enemy of Godrdquo

(Minority Greek support exists in Aleph A B several Old Latin and one Vulgate and the Peshitta (2nd) Armenian (5th) Ethiopic (4th or 6th) and Coptic [two versions] plus some of the Majority 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 NLT NASB NIV PROBLEMI 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

Reads ldquoNow you can have sinshycere love for each other as brothshyers and sisters because you were cleansed from your sins when you accepted the truth of the Good Newsrdquo Footnotes read ldquo122a Greek can have brotherly love 122b Some manuscripts read with a pure heartrdquo

Reads ldquoSince you have in obedishyence to the truth purified your souls for a sincere love of the brethren fervently love one anshyother from the heartrdquo Footnote reads ldquoTwo early mss read a clean heartrdquo(The minority has excellent support in five significant uncials and many other Byz Greek P72 the Peshitta and Harclean the Vulgate and the Coptic plus portions of the OL and Arm)

Reads ldquoNow that you have purishyfied yourselves by obeying the truth so that you have sincere love for your brothers love one another deeply from the heartrdquo Footnote reads ldquoSome early mashynuscripts from a pure heartrdquo

(Footnote reads ldquoSome early manuscripts from a pure heartrdquo)

Though the most-ancient manushyscript evidence (five of the oldshyest extant MSSmdashP72 [3rd Censhytury papyrus] Aleph A B C) supports the omission of ldquothrough the Spiritrdquo the Majorshyity 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 The Greek always holds the greatest weight because it is the original language of the New Testament

I 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)

NLT ldquoYou must crave pure spirshyitual milk so that you can grow into the fullness of your salvashytionrdquo

(The NA text reads ldquoof the wordrdquo after ldquospiritual milkrdquo yet the HCSB translators omit it Why The NA also reads ldquoby 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 are saved so ldquogrow up to [or lsquointorsquo] would be incorrect)

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 ldquoby it you may grow up to (or ldquointordquo) salvation rdquo The translators appear to be unsure as to the spiritual state of Peterrsquos readers hence substituting ldquoin respect tordquo for ldquoup in your rdquo Furthermore the English translation does not match the minority Greek source apparatus Also the translators appear to have reached a hybrid compromise with ldquoin respect tordquo substituted 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 ldquoby 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 transshylators too have reached a comshypromising reading)

Majority reads ldquo by it you may growrdquo Writes JA Moorshyman of the contorted modern renderings resulting from nushymerous of the earliest MSS ldquoA classic salvation by works alteration which despite its unshycial and versional support canshynot possibly be right The NIV NASV translators did not transshylate literally hererdquo Indeed the NU text reads ldquo by it you may grow up to salvation rdquo The translators did not do so litershyally because they knew the Greek to be non-doctrinal (Salshyvation is a one-time event at a fixed moment mdashnot a process ) The Byz text L (9th) and three other Greek uncials are correct Support for the minority text are seven major uncials and much of the Greek cursives most OL the Vulgate more

I 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 in Christrdquo

NRSV reads ldquoYet do it with gentleness and reverenceb Keep your conscience clear so that when you are maligned those who abuse you for your conduct in Christ may be put to shamerdquoFootnote reads ldquob Or respectrdquo

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 conshyscience 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 NLT NASB NIV PROBLEMI Peter 41 mdash ldquoForasmuch then as Christ hath suffered for us in the flesh arm yourselves likeshywise with the same mind for he that hath suffered in the flesh hath ceased from sin rdquo

Reads ldquoSo then since Christ suffered physical pain you must arm yourselves with the same atshytitude he had and be ready to suffer For if you are willing to suffer for Christ you have deshycided to stop sinningrdquo

Reads ldquoTherefore since Christ has suffered in the flesh arm yourselves also with the same purpose because he who has sufshyfered in the flesh has ceased from sinrdquo Footnote reads ldquoIe suffered deathrdquo

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 unshycials plus the Harclean Arshymenian and Ethiopic include ldquofor usrdquo The chief opponents are P72 (2nd) B and C For whom did Christ suffer and die Was it for the flora and fauna Nomdashfor His greatest creation mankind Note footshynote two for the HCSB stating the obviousmdashbut ldquoprobablyrdquo

II 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

Reads ldquo or because they wanted to prophecy It was the Holy Spirit who moved the prophets to speak from Godrdquo

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 exshyisting Greek MSS contain ldquoholyrdquomdashincluding codices A and C plus seven other major uncials the Syriac Philoxenian (6th) and more But the essenshytial modern-version pillar Coshydex B omits the wordmdashas do P72 P (9th) many Greek cursshyives the Harclean Bohairic and Arm

II Peter 24 mdash ldquoFor if God spared not the angels that sinned but cast them down to hell and delivered them into chains of darkness to be reserved unto judgment rdquo

Reads ldquoFor God did not spare even the angels when they sinned he threw them into hell in gloomy caves and darkness until the judgment dayrdquo Footshynote reads ldquoSome manuscripts read chains of gloomrdquo

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell and committed them to pits of darkness reshyserved for judgment rdquo

Reads ldquoFor if God did not spare angels when they sinned but sent them to hell putting them into gloomy dungeons to be held for judgment rdquo Footnote reads ldquoSome manuscripts into chains of darknessrdquo

(ldquoChains of gloom rdquo is okay)

The Majority reads ldquogave them over to chains of darkness rdquo The NA source reads ldquocommitting them to chains of thick (utter) darkness rdquo from the Greek seirais zophou (ldquochains of darknessrdquo)mdashsame as the Byz The NA Greek does not include tartaroshysas ldquocast down to hellrdquo Tarshytarus is not ldquolower than Hadesrdquo but the lower part of it

II Peter 217 mdash ldquoThese are wells without water clouds that are carried with a tempest to whom the mist of darkness is reshyserved for everrdquo

Reads ldquoThese people are as useshyless as dried-up springs of water or as clouds blown away by the windmdashpromising much and deshylivering nothing They are doomed to blackest darknessrdquo

(From whence comes ldquo promshyising much and delivering nothingrdquo

Reads ldquoThese are springs withshyout water and mists driven by a storm for whom the black darkshyness has been reservedrdquo

Reads ldquoThese men are springs without water and mists driven by a storm Blackest darkness is reserved for themrdquo

(This reading may have resulted from an early scribersquos disdain for unbelieversrsquo eternal damnationmdashas opposed to annihilation by God However based on the supporting versional evidence it is possible that a well-meaning scribe may have added the words ldquofor everrdquo)

The Majority reads ldquofor everrdquo as well as uncials A C L P 049 056 0142 and 0209 Opshyposing the Majority are a classhysic trio of the Alexandrian group P72 Aleph and Bmdashplus Psi 048 and some other Greek But the NUrsquos versional evidshyence is plentiful if not entirely reliable most OL Vulgate Harclean and Philoxenian Sahidic Bohairic

KJV NLT NASB NIV PROBLEMII 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 [1526])

NLT reads ldquoThen the heavens will pass away with a terrible noise and everything in them will disappear in fire and the earth and everything on it will be exposed to judgmentrdquo Footnote reads ldquoSome manuscripts read will be burned uprdquo

(The addition of ldquoto judgmentrdquo to ldquoexposedrdquo does not appear in the NU apparatus nor in the Westcott-Hort Greek text Hence it either has been drawn from another preshyferred ancient MSS or earlier critshyical edition or it simply is a modshyern interpolation [addition]

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 ldquorhoidzedonrdquo [hroyd-zay-donacute] here literally means ldquoloud noiserdquo and is used uniquely in this context in the New Testament It also means ldquowith a great noiserdquo ldquowhizzingly [hissing] with a crashrdquo or ldquowith roaring speedrdquo)

NIV reads ldquo The heavens will disappear with a roar the eleshyments will be destroyed by fire and the earth and everything in it will be laid barerdquo Footnote reads ldquoSome manuscripts be burned uprdquo

(The Greek eurethesetai [you-reth-āacute-set-ahee] meaning ldquowill be disshycoveredfound observed or gatheredrdquo here is substituted in the NIVmdashand other modern vershysionsmdashfor pareleusontahai [par-e-leuacute-sont-ahee] meaning ldquowillshall pass away in the KJV TR and Byz)

Majority reads ldquo in which the heavens with roaring speed (rhoidzedon) will pass away and the elements being burned up by intense heat will be destroyed and the earth and the works in it will be burned uprdquo Again note ldquosome manuscriptsrdquo being cited as having a different reading rather than ldquomostrdquo or ldquothe majorityrdquo Additionally the NU text reads ldquowill be exshyposed 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

I 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 Censhytury] wrote that it is ldquo an idenshytity in the essential element of our daily walk with the essential ele shy ment of Godrsquos beingrdquo)

Reads ldquoBut if we are living in the light of Godrsquos presence just as Christ is then we have fellowshyship with each other and the blood of Jesus his Son cleanses us from every sinrdquo

Reads ldquo But if we walk in the Light as He Himself is in the Light we have fellowship with one another and the blood of Jeshysus His Son cleanses us from all sinrdquo

(No footnote appears for any other reading Again the NASB 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 manuscriptsrdquo rather than the overwhelming majority that oppose)

Reads ldquoBut if we walk in the light as he is in the light we have fellowship with one anothshyer and the blood of Jesus his Son purifies us from all sinrdquo

(Footnote reads ldquob 7 Or everyrdquo [Reference to ldquoallrdquo mdashauthor]The minority text actually has greater overall support [but not in the Greek] Aleph B C P Psi and some Greek cursives the Syriac Peshitta [2nd] the Armenian [5th] the Sahidic [3rd or 4th]mdashnorthern Egyptian])

This is another of many exshyamples of lower Christology among the modern versions ldquoChristrdquo is separated from ldquoJeshysusmdashpossibly stemming from early Gnosticism Note how the NASB committee completely misinterpreted the meaning of ldquowalk in the lightrdquo whichmdashin this contextmdashis entirely reshymoved from some type of physical illumination in Godrsquos presence The NASB commitshytee mistranslated ldquolightrdquo (Godrsquos essence) as evidently being a literal manifestation of ldquophōsrdquo luminescence They also capitshyalized Light as if to further inshydicate that it might represent the Holy Spirit or some manishyfestation thereof or some other ldquodivine entityrdquo (Again Gnostishycism) The Byz is supported by A and five other Greek unshycials plus some variant Harclean and the Bohairic

KJV NLT NASB NIV PROBLEMI John 220 mdash ldquoBut ye have an unction from the Holy One and ye know all thingsrdquo

NLT ldquoBut you are not like that for the Holy Spirit has come upon you and all of you know the truthrdquo Footnote reads ldquoGreek But you have an anointshying from the Hoy Onerdquo

(The meaning of ldquohas come upon yourdquo is vastly different from ldquoan anointing [unction] from the Holy Onerdquo)

NASB ldquoBut you have an anointshying from the Holy One and you all knowrdquo

(The NASB translators showed sound judgment and wisdom in this case not altering ldquounctionrdquo or ldquoanointingrdquomdashfrom the Greek chrisacute-ma meaning precisely anointing or unction Strongrsquos Refshyerence Number [ldquoSRNrdquo] 5545 But the translating committee switched the English words to suit their meaning As at left oidate means ldquoyou knowrdquo and pantes means ldquoallrdquo)

NIV ldquoBut you have an anointing from the Holy One and all of you know the truthrdquo Footnote reads ldquoSome manuscripts and you know all thingsrdquo

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 meaning of the verse is that as specified in the Jamshyieson-Fausset-Brown Bible Commentary (Vol 3 p 635) Johnrsquos readers knew all things ldquo needful for acting against antichristrsquos seductions and for Christian liferdquo Again NIVrsquos ldquosomerdquo is wholly deceptive Most or majority would be correct Byz A six other unshycials the Vulgate the Harclean the Armenian and Ethiopic the Bohairic the Vulgate others

I John 43 mdash ldquoAnd every spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is that spirit of antichrist whereof ye have heard that it should come and even now already is it in the worldrdquo

Reads ldquoIf a prophet does not acshyknowledge Jesus that person is not from God Such a person has the spirit of the Antichrist You have heard that he is going to come into the world and he is alshyready hererdquo

(The essence of this passage is not to warn against those prophets who do not acknowledge Christ as the Son of God per say but 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 heremdashnot that Christ was not God From the First Century Gnostic Docetists held that Christ came as a ldquophantomrdquo form who was reshyplaced by a separate fleshy ldquomanrdquo on the crossmdashhence Christrsquos death being meaningless)

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

(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

(No footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modern versions hinge again on Aleph and B which differ from each other 3036 times in the Gospels alonemdashaside from spelling grammar and personal pronouns (Some wording also is different) Supporting these are Psi (9th) some cursives the Coptic the Vulgate and more What is more at least one modshyern-version interlinear ldquoBiblerdquo shows inclusion of these five words (in the English translashytion below the Greek) yet the translators omit them in the acshycompanying text as well as in their standard versionsmdashas you see at leftmdashof these translashytions Pro-modern usage against overwhelming MSS evidence Byz six Greek uncials the Peshyshitta amp Harclean

KJV NLT NASB NIV PROBLEMRevelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

Reads ldquoFor the great day of their wrath has come and who will be able to surviverdquo

Reads ldquo for the great day of their wrath has come and who is able to standrdquo

(No footnote exists for any other reading)

Reads ldquoFor the great day of their wrath has come and who can standrdquo

(No footnote exists for any other reading)

The Majority text joined by A P and 046 plus the Bohairic Armenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a personal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immedishyately before v 17 begins Conshyclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several OL)

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

NLT reads ldquoBlessed are those who wash their robes so that they can enter through the gates of the city and eat the fruit from the tree of liferdquo

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

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 Majority text supports ldquo they that do his commandshymentsrdquo The Byzantine (Majorshyity) reads ldquoBlessed are those who do his commands rdquo Aleph and A oppose (B trunshycated after Hebrews 913) Also supporting the Byz are the Philoxenian and Harclean the Bohairic and the Armenian

KJV NLT NASB NIV PROBLEMAlthough 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 Extant Byzantine text manuscripts date back to possibly the Fourth Century hence having a pure hershyitage extending back potentially about 1600 years to date

Although promoted as a ldquodynamic equivalencerdquo Bible version the NLT clearly proves to be a hybrid of this ldquothought-for-thoughtrdquo type and a paraphrase It is one step closer to a dynamic equivalence version from the Living Bible and The Book its predecessors Again the NLT as virtually every other New Testament produced since the ERV of 1881 is based on a drastically different source ldquocriticshyal apparatusrdquo which in turn is founded upon variously corrupt manuscripts not of the Byzantine type codices Aleph A B C D and several others of later authorshyship (mostly Aleph and B)

Long regarded as one of the ldquomost accuraterdquo and literal translations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo against its Greek source text This version also takes liberties in word and phrase order based on its own source Greek and it most often fails to footnote significant variant readings such as those of the Majority text It freshyquently has been mistranslated 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

The most classic deceptive literal-dynamic equivalence version available the NIV is a subtly comshypromising bridge between devoshytion to its own corrupt Greek source text and its commitment to a stylized modernistic concession to a wanton worldly readership It softens the Biblersquos critical warnshyings and harsh realities alters bibshylical doctrine (as the others) and aggregately constitutes a vitiated Gospel of positivism eagerly emshybraced by both believers and unbeshylievers alike It is a version espeshycially designed for and appealing to those having ldquoitching earsrdquo (II Timothy 43)

Since the First Century heretics have attacked Godrsquos Word modifying it adding to it and subtracting from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human conshystructs and self-serving manipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically editedrdquo textual apshyparatus forced upon the public by naturalistic scholars and linshyguistic ldquostylistsrdquo Bible societshyies have become a collective corporate rich CEO

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 four-plus years in extensively and intens shyively 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 (since controversial English Revision Version New Testament in 1881 inclusive)V Biblical and theological scholarship in the modern ageV Theological modernismrsquos early mass movement in the Nineteenth Century

To wit Mr Scott has read 34 books and papersmdashmostly lengthy scholarly booksmdashduring the past five-plus 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 Nolan Jones a leading living authority on OT chronology and events (The Chronology of The Old Testament) and Dr DA Waite an eminent Greek scholar and prodigious author provided highly 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 capacity 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 AG Hobbs Publications 1991) Which Version is the Bible 19th ed rev and enlarged (Goodyear AZ KingsWord Press 2006) Interlinear Hebrew-Greek-English Bible Vol 4 2nd ed (Lafayshyette IN 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 MI Way of Life Literature 2005) The Modern Bible Version Hall of Shame (Port Huron MI Way of Life Litershyature 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 MA Hendrickson Publishers Inc 2002) Theological Dicshytionary of the New Testament Abridged in One Volume (Grand Rapids MI 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

KJV NLT 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

NLT reads ldquoGod gave the promshyise to Abraham and his child And notice that it doesnrsquot say the promise was to his children as if it means many descendants But the promise was to his childmdashand that of course means Christ This is what I am trying to say The agreement God made with Abraham could not be canceled 430 years later when God gave the law to Moses God would be breaking his promiserdquo Footnotes read ldquo316a Greek seed also in 316c 19rdquo and ldquo316b Greek seedsrdquo

(Note the excessive verbiage in the NLT reading 74 words versus 66 in the KJV The KJV reading is plain clear and direct whereas the NLT is unnecessarily verbose and condescending to the reader)

NASB reads ldquoNow the promises were spoken to Abraham and to his seed He does not say lsquoAnd to seedsrsquo as referring to many but rather to one lsquoAnd to your seedrsquo that is Christ What I am saying is this the Law which came four hundred and thirty years later does not invalidate a covenant previously ratified by God so as to nullify the promshyiserdquo

(No footnote appears to acknowshyledge 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 introshyduced 430 years later does not set aside the covenant previously established by God and thus do away with the promiserdquo

(No footnote appears to acknowshyledge any other reading)

The Majority reading in v 17 is ldquoGod in Christrdquo The modshyern Greek critical apparatus (NU) based largely on devishyant manuscripts Sinaiticus (Aleph) and Vaticanus (B) omits the entire portion spanshyning ldquoAnd this I say God in Christrdquo No explanation acshycompanies this serious omisshysion John 13 says that ldquoAll things were made through [Christ]rdquo signifying also that Jesus existed before the world was created Many modern ldquoBiblerdquo translators much like the Gnostic Docetists and Adshyoptionistsmdashlargely of the First through Third centuriesmdashdonrsquot seem amenable to the concept that Jesus is in fact God Opposing the majority evidence also are A C P Psi and P46 both Coptic versions the Vulgate (5th) the Ethiopic (4th or 6th) version and a few OL

Galatians 47 mdash ldquoWherefore thou art no more a servant but a son and if a son then an heir of God through Christrdquo

(Here ldquoheir of God through Christrdquo is used similarly in Roshymans 817 ldquojoint-heirs with Christrdquomdashfrom the Greek sugkleroshynomai [soong-klay-ron-omacute-ahee])

Reads ldquoNow you are no longer a slave but Godrsquos own child And since you are his child everything he has belongs to yourdquo

(Note that ldquoeverything he has beshylongs to yourdquo does not appear in modern versionsrsquo own Greek source texts This is merely a modshyern ldquostylisticrdquo alteration)

Reads ldquoTherefore you are no longer a slave but a son and if a son then an heir through Godrdquo

(Minority support exists in uncials Aleph A B C F and G plus some additional Greek MSS as well as in P46 several Old Latin [2nd] the Vulgate and the 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 doctrine that all believers are heirs to God through Jesus ChristmdashONLY through Christ Five other NT verses state this directly or imply it Believers are indeed ldquoco-heirsrdquo with and through Christ but it is only through Christ that we receive our heirship ldquoThrough Christrdquo clearly establishes this docshytrine here

KJV NLT NASB NIV PROBLEMGalatians 615 mdash ldquoFor in Christ Jesus neither circumcision availeth any thing nor uncircumshycision but a new creaturerdquo

NLT reads ldquoIt doesnrsquot make any difference now whether we have been circumcised or not What counts is whether we really have been changed into new and difshyferent peoplerdquo

(This is a loose and undignified translation of an important docshytrine Is this Godrsquos Word Should the very Word of God ldquoread like a novelrdquo as Billy Graham once said about ldquoThe Bookrdquo the NLTrsquos imshymediate predecessor)

NASB reads ldquoFor neither is cirshycumcision anything nor uncirshycumcision but a new creationrdquo

(Again translators justify using this reading based largely on the authority of Codex B They also leverage the antiquity of P46 [3rd

Cent Pauline epistles] the Syriac Harclean [7th] the Gothic [4th ] 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 MajorityTRKJV read that neither circumcision nor uncircumcisionmdashalso metaphors for a purificational distinction within the OT dispensationmdashhave any spiritual significance among believers)

The Majority text nine signishyficant uncials the Old Latin and others under gird the KJV reading A paltry minority of MSS and versions have the ldquomodernrdquo reading Removing ldquoin Christ Jesusrdquo nullifies the meaning of the verse because the essence of it is that plainly in Christ circumcision has no true significance it is a ritual entirely disassociated from eternal kingdom applicability It is in Christ only that our lives have true significance

Ephesians 59 mdash ldquo(For the fruit of the Spirit is in all goodness and righteousness and truth)rdquo

Reads ldquoFor this light within you produces only what is good and right and truerdquo

Reads ldquo(for the fruit of the Light consists in all goodness and righteousness and truth) rdquo

(The NU text is consistent in wrongfully using ldquolightrdquo utilizing some form of phōs [abstract light] in several locations of the New Testamentmdashrather than the correct pneuma [spirit wind life breath])

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 righteousshyness in believersrsquo lives (See latermdash1 John 17)

Ephesians 530 mdash ldquoFor we are members of his body of his flesh and of his bonesrdquo

(Note This statement outrightly identifies believers with Christrsquos full humanity and His passion death and resurrection It is not inshytended to be interpreted literally as in Roman Catholicismrsquos celebshyration of the mass)

NLT reads ldquoAnd we are his bodyrdquo

(The NU Greek source textmdashunshyderlying all versions herein except for the KJVmdashreads ldquo for 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 members of his bodyrdquo(Modern textual authority for this reading only comprises three of the five ldquoold uncialsrdquo P46 uncial 048 and more Greek the Ethiopic and the Sahidic and Bohairic This against the Majority Aleph-2 D Codex Psi [8th or 9th] five other major Greek and six others speshycified plus the Peshitta Harclean Armenian and Vulgate)

The KJV stays with the Majority 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 NLT NASB NIV PROBLEMPhilippians 26 7 mdash ldquoWho beshying in the form of God thought it not robbery to be equal with God But made himself of no reputation and took upon him the form of a servant and was made in the likeness of men rdquo

(The Majority and TR both use the word ekeacutenose (from kenoacuteō) ldquoto empty or abaserdquo in Verse 7 but the KJV committee produced a more idiomatic translation)

NLT ldquoThough he was God he did not demand and cling to his rights as God He made himself nothing rdquo

(No Godrsquos Son Jesus Christ did claim equality with Godmdashbecause He is co-equal to Godmdashand He did not need to ldquocling tordquo or ldquograsprdquo it He already had it As for ldquonothingrdquo here this is a conshytextual misuse of the Greek kenoacuteō Christ ldquoemptied himselfrdquo by taking ldquothe form of a servantrdquo )

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 ekeacutenose [ek-enacute-oce] heremdashldquoemptied himshyselfrdquo)

NIV reads ldquoWho being in very nature God did not consider equality with God something to be grasped but made himself nothing rdquo

(No Godrsquos Son Jesus Christ did claim equality with Godmdashbecause He is co-equal to Godmdashand He did not need to ldquocling tordquo or ldquograsprdquo it He already had it As for ldquonothingrdquo here this is a conshytextual misuse of the Greek keno-acuteō Christ ldquoemptied himselfrdquo by taking ldquothe form of a servantrdquo )

The underlying Greek is differshyent as usualmdashremarkably disshyparate source texts based upon NT MSS divergent in 8000 places (JA Moorman) The Majority text under girds the KJV Note that the KJV makes two critical points in this text 1) Christ is co-equal with God the Father yet 2) He willingly abased (Gk ldquokenόōrdquo) Himself while God in bodily form acshycepting the despised shame in the flesh The New Testament is a testimony to Jesusrsquo divinity yet the minority text denies it here

Colossians 36 mdash ldquoFor which thingsrsquo sake the wrath of God cometh on the children of dis shy obediencerdquo

Reads ldquoGodrsquos terrible anger will come upon those who do such thingsrdquo

(No footnote for any alternate reading is given)

Reads ldquoFor it is because of these things that the wrath of God will come upon the sons of disobedishyencerdquo Footnote reads ldquoTwo early manuscripts do not contain upon the sons of disobediencerdquo

(The footnote casts doubtmdashonly two MSSmdashon the validity of the reading Wrongfully confusing)

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 ldquochilshydren of disobediencerdquo (Greek for children and sons is the same ldquouihosrdquo [hweeacute-os]) This same phrase also appears in Eph 22 and 56 ldquoChildren of disobediencerdquo are 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

I Thessalonians 11 mdash ldquoPaul and Silvanus and Timotheus unto the church of the Thessaloshynians which is in God the Father and in the Lord Jesus Christ Grace be unto you and peace from God our Father and the Lord Jesus Christrdquo

(The Textus Receptus which sucshyceeded the Majority reads ldquo from God our Father and the Lord Jesus Christrdquo)

Reads ldquoThis letter is from Paul Silas and Timothy It is written to the church in Thessalonica you who belong to God the Fathshyer and the Lord Jesus Christ May his grace and peace be yoursrdquo Footnote reads ldquoGreek Silvanusrdquo

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 Thessalonishyans in God the Father and the Lord Jesus Christ Grace and peace to yourdquo Footnotes read ldquoa1 Greek Silvanus a variant of Silas b1 Some early manuscripts you from God our Father and the Lord Jesus Christrdquo

The Majority has the greeting ldquo from God the Father and Jesus Christ the Sonrdquo Three of the earliest five MSS Aleph A and D (however 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 many modern translators

KJV NLT NASB NIV PROBLEMI Timothy 316 mdash ldquoAnd without controversy great is the mystery of godliness God was manifest in the flesh justified in the Spirshyit seen of angels preached unto the Gentiles believed on in the world received up into gloryrdquo

Reads ldquoWithout question this is the great mystery of our faith Christ appeared in the flesh and was shown to be righteous by the Spirit He was seen by angels and was announced to the nashytions He was believed on in the world and was taken up into heavenrdquo Footnote reads ldquo316a Greek Who some manuscripts read God 316b Or in his spirit 316c Greek in gloryrdquo

(The Godhead has three distinct persons and this is critically imshyportant doctrinemdashwhich is not acshyknowledged here)

Reads ldquoBy common confession great is the mystery of godliness He who was revealed in the flesh was vindicated in the Spirshyit seen by angels proclaimed among the nations believed on in the world taken up in gloryrdquo

Reads ldquoBeyond all question the mystery of godliness is great He appeared in a body was vindicshyated by the Spirit was seen by angels was preached among the nations was believed on in the world was taken up in gloryrdquo Footnote reads ldquoc16 Some 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 foreshymost passages clearly estabshylishing Godrsquos manifestation in the flesh in the form of His Son Jesus Christ

I 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 I Peter 414)

NLT reads a milder ldquosuffer muchrdquo Footnote reads ldquoSome manuscripts read and striverdquo

(The minority Greek source reads ldquotoiling [kop-ee-ahacute-ō] and strugshygling [aacute-gonidacute-zo-mahee]rdquo rather than ldquolabour and suffer reproachrdquo)

The NASB also milder than the KJV reads ldquostriverdquo

The NIV also mitigates the denotation 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 Bezae (D) three major uncials and six others plus much more ldquoSuffer reshyproachrdquo places the rightful burshyden of discipleship and subshysequent receipt of rebuke etc on the believer Jesus said that faithful believers will be re shy proached

I 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

NLT has the embarrassingly pedshyestrian ldquoThese people always cause trouble Their minds are corrupt and they donrsquot tell the truth To them religion is just a way to get richrdquo

NASB ldquo and constant friction between men of depraved mind and deprived of the truth who suppose that godliness is a means of gainrdquo

(The Greek apestereacutemenōn means both ldquodestituterdquo and ldquodeprivedrdquomdashthe compound root words being apo ldquoto separaterdquo and stereacuteo ldquoto depriverdquo Hence combining the words in effect enhances the potency of the Greek word Greek is a language of emphasis through repetition and the use of double positives and double negatives)

NIV ldquo and constant friction between men of corrupt mind who have been robbed of the truth and who think that godlishyness is a means to financial gainrdquo

The Majority reading supports ldquofrom such withdraw thyselfrdquo as does the Greek of D-2 (2nd

corrected) and five other major Greek plus the Syriac Peshitta (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

mdashII Corinthians 617

KJV NLT NASB NIV PROBLEMHebrews 13 mdash ldquoWho being the brightness of his glory and the express image of his person and upholding all things by the word of his power when he had by himself purged our sins sat down on the right hand of the Majesty on high rdquo

Reads ldquoThe Son reflects Godrsquos own glory and everything about him represents God exactly He sustains the universe by the mighty power of his command After he died to cleanse us from the stain of sin he sat down in the place of honor at the right hand of the majestic God in heavenrdquo

Reads ldquoAnd He is the radiance of His glory and exact representshytion of His nature and upholds all things by the word of His power When He had made pushyrification of sins He sat down at the right hand of the Majesty on high rdquo

(Sinaiticus [Aleph] Alexandrinus [A] and Vaticanus [B] support this reading along with many other Greek several of the Old Latin the Vulgate and the Armenian)

Reads ldquoThe Son is the radiance of Godrsquos glory and the exact repshyresentation of his being sustainshying all things by his powerful word After he had provided pushyrification for sins he sat down at the right hand of the Majesty in heavenrdquo

(ldquoWord of his powerrdquo and ldquopowerful wordrdquo differ ldquoThe Wordrdquo is from the Sonrsquos authority It is not just a ldquopowerful wordrdquo but also a ldquoWord of His powerrdquo mdashJFB Bible Comm Vol 3 p 527)

Majority text supports KJV reading ldquoby himself purged our sinsrdquo plus ancient papyrus P46 D H-c and nine other Greek plus the Peshitta Harclean and more What is missing in modshyern versions is that Christ alone expiated our sins through His vicarious bloody sacrifice This variant could be the result of early Gnosticism promoting the Catholic doctrine that works are part of salvation Some of the ldquoreveredrdquo early church fathers believed in thismdashan evolution into the early Romish Church

Hebrews 15a mdash ldquoFor unto which of the angels said he at any time Thou art my Son this day have I begotten theerdquo

NLT ldquoFor God never said to any angel what he said to Jesus lsquoYou are my Son Today I have beshycome your Fatherrdquo Footnote reads ldquoOr Today I reveal you as my Sonrdquo

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 angels did God ever say lsquoYou are my Son today I have become your Fatherrsquordquo Footnote reads ldquoOr have begotten yourdquo

(The Greek gennao does mean lastly ldquoto fatherrdquo but the NIV reading is passive almost indicating that some event occurred to also somehow ldquomake God Jesusrsquo fatherrdquo)

Majority text reads ldquobegotten theerdquo The Greek gennao (ghen-nahacute-ō) means ldquoto bear beget bring forth conceive fatherrdquo ldquoSpoken of the relashytionship between God and the Messiah called His Sonrdquo (Heb 15 et al) according to Strongrsquos Complete Word Study Concordance (God had always been Jesusrsquo father but had ldquobeshygottenrdquo Him in the flesh at His earthly birth)

Hebrews 721 mdash ldquo(For those priests were made without an oath but this with an oath by him that said unto him The Lord sware and will not repent Thou art a priest for ever after the orshyder of Melchisedec )rdquo

(Remember Godrsquos warning in Revelation against ldquoadding tordquo or ldquotaking away fromrdquo Godrsquos words The Scriptures are Godrsquos words ldquobreathed outrdquo to elected men beshying His chosen instruments)

Omits ldquoafter the order of Melchisedecrdquo

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 ldquoantetyperdquo 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 OL MSS the Vulgate the Arshymenian the Sahidic and some Bohairic [Coptic] testify to the minority textual apparatuses)

The Majority text includes ldquoafter the order of Melchise-dekrdquo as do codices Aleph-2 A D nine other Greek MSS the Peshitta and Harclean the Ethiopic and more It seems clear here that some scribe simply committed the error of haplography accidentally omitting words that he thought absent from the ldquoexemplarrdquo (copyistrsquos source)mdashor that he disagreed with the source readshying and omitted it

KJV NLT NASB NIV PROBLEMHebrews 911 mdash ldquoBut Christ beshying come an high priest of good things to come by a greater and more perfect tabernacle not made with hands that is to say not of this building rdquo

(Actually the Byzantine Greek and the Textus Receptus do not read ldquomore perfectrdquo but rather ldquocompleterdquo or ldquoperfectrdquo The Greek teleioteras does not carry the modifier ldquomorerdquo This was an idiomatic translation by the KJV reflecting characteristics of then-current English)

Reads ldquoSo Christ has now beshycome the high priest over all the good things that have come rdquo

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 more than 99 percent of the extant manuscript evidence the NIV translators have chosen this abysmal reading Undoubtedly this represents a deplorable liberal obsession with two of those horshyribly 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 deshyceptionmdashmost being correct (majority) The Greek apparatshyus supporting modern versions reads ldquogood things that have now come rdquo The ldquogood thingsrdquo to which the author of Hebrews refers clearlymdashbased on context and biblical doctrinemdashare believersrsquo eternal heavshyenly inheritance received through acceptance of Christ and rewards for godly deeds done on Earth Only two early Greek MSS support the NIV reading

Hebrews 1034 mdash ldquoFor ye had compassion of me in my bonds and took joyfully the spoiling of your goods knowing in yourshyselves that ye have in heaven a better and an enduring subshystancerdquo

(The KJV reading does transpose the Majority textrsquos ldquoand remaining possessionrdquo and ldquoin the heavensrdquo)

Reads ldquoYou suffered along with those who were thrown into jail When all you owned was taken from you you accepted it with joy You knew you had better things waiting for you in eternshyityrdquo

(The Greek reads ldquo since you knew that you yourselves had a better and lasting possessionrdquo Hence the NLT defies its own source by inserting ldquoin eternityrdquo)

Reads ldquoFor you showed symshypathy to the prisoners and accepshyted joyfully the seizure of your property knowing that you have for yourselves a better possesshysion 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 Majority text supports the insertion of ldquoin heavenrdquo (ldquoin the heavensrdquo) which certainly is different from the less-specifshyic ldquoeternityrdquo and from ldquolasting possessionsrdquo Again on the basis of the older but corrupt Alexandrian (Egyptian) manushyscripts P46 Aleph and D plus the more-reliable Codex A the ldquocritical textrdquo reigns supreme in the modern versions Other modern support is from P13 one cursive some of the Byz several of the Old Latin some Ethiopic more

Hebrews 1111 mdash ldquoThrough faith also Sara herself received strength to conceive seed and was delivered of a child when she was past age because she judged him faithful who had promisedrdquo

Reads ldquoIt was by faith that Sarah together with Abraham was able to have a child even though they were too old and Sarah was barren rdquo Footnote reads ldquoSome mashynuscripts read It was by faith that Sarah was able to have a child even though she was too old and barren rdquo

Reads ldquoBy faith even Sarah hershyself received ability to conceive even beyond the proper time of life since she considered Him faithful who had promisedrdquo

(The Zondervan interlinear inserts 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 enshyabled to become a father because he considered him faithful who had made the promiserdquo Footnote reads ldquoOr By faith even Sarah who was past age was enabled to bear children rdquo

Majority supports the KJV reading The NU text reads ldquoBy faith Abraham was enabled to become a father rdquo yet the NASB defies the same source text Why the divergence here Modern translators vacillate among their apparatuses and MSSmdashwhatever suits them They are attempting to ldquoreconshystruct the original Scripturesrdquo yet have not decided which texts are puremdashabsolute folly

KJV NLT NASB NIV PROBLEMHebrews 1137 mdash ldquoThey were stoned they were sawn asunder were tempted were slain with the sword they wandered about in sheepskins and goatskins being destitute afflicted tormenshyted rdquo

Reads ldquoSome died by stoning and others were sawn in half others were killed with the sword Some went about in skins of sheep and goats hungry and oppressed and mistreatedrdquo

Reads ldquoThey were stoned they were sawn in two they were tempted they were put to death with the sword they went about in sheepskins in goatskins being destitute afflicted ill-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 modern versions excludes ldquowere temptedrdquo the NASB inshycludes it anyway Again why are the translators defying their own source text Probably beshycause they know that doing so is correct Also note the NASB footnotemdashprobably referring to Aleph or B Most moderns do not believe in ldquoverbalrdquo inspirashytionmdashthe actual words of God in the pure Scriptures This alshylows them to manipulate and mix textsmdasheven denigrate the supernatural

James 220 mdash ldquoBut wilt thou know O vain man that faith without works is deadrdquo

NLT ldquoFool When will you ever learn that faith that does not resshyult in good deeds is uselessrdquo

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 OL 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) inshycluding one of the modern ldquocritical textrdquo keystones Coshydex Sinaiticus (Aleph) A and C-3 (3rd corrected) also supshyport the Majority reading plus six other major uncials and much much more Note that dead and useless have very different meanings

James 44 mdash ldquoYe adulterers and adulteresses know ye not that the friendship of the world is enshymity with God whosoever therefore will be a friend of the world is the enemy of Godrdquo

Reads ldquoYou adulterers Donrsquot you realize that friendship with this world makes you an enemy of God I say it again that if your aim is to enjoy this world you canrsquot be a friend of Godrdquo

Reads ldquoYou adulteresses do you not know that friendship with the world is hostility toward God Therefore whoever wishes to be a friend of the world makes himshyself an enemy of Godrdquo

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 becomes an enemy of Godrdquo

(Minority Greek support exists in Aleph A B several Old Latin and one Vulgate and the Peshitta (2nd) Armenian (5th) Ethiopic (4th or 6th) and Coptic [two versions] plus some of the Majority 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 NLT NASB NIV PROBLEMI 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

Reads ldquoNow you can have sinshycere love for each other as brothshyers and sisters because you were cleansed from your sins when you accepted the truth of the Good Newsrdquo Footnotes read ldquo122a Greek can have brotherly love 122b Some manuscripts read with a pure heartrdquo

Reads ldquoSince you have in obedishyence to the truth purified your souls for a sincere love of the brethren fervently love one anshyother from the heartrdquo Footnote reads ldquoTwo early mss read a clean heartrdquo(The minority has excellent support in five significant uncials and many other Byz Greek P72 the Peshitta and Harclean the Vulgate and the Coptic plus portions of the OL and Arm)

Reads ldquoNow that you have purishyfied yourselves by obeying the truth so that you have sincere love for your brothers love one another deeply from the heartrdquo Footnote reads ldquoSome early mashynuscripts from a pure heartrdquo

(Footnote reads ldquoSome early manuscripts from a pure heartrdquo)

Though the most-ancient manushyscript evidence (five of the oldshyest extant MSSmdashP72 [3rd Censhytury papyrus] Aleph A B C) supports the omission of ldquothrough the Spiritrdquo the Majorshyity 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 The Greek always holds the greatest weight because it is the original language of the New Testament

I 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)

NLT ldquoYou must crave pure spirshyitual milk so that you can grow into the fullness of your salvashytionrdquo

(The NA text reads ldquoof the wordrdquo after ldquospiritual milkrdquo yet the HCSB translators omit it Why The NA also reads ldquoby 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 are saved so ldquogrow up to [or lsquointorsquo] would be incorrect)

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 ldquoby it you may grow up to (or ldquointordquo) salvation rdquo The translators appear to be unsure as to the spiritual state of Peterrsquos readers hence substituting ldquoin respect tordquo for ldquoup in your rdquo Furthermore the English translation does not match the minority Greek source apparatus Also the translators appear to have reached a hybrid compromise with ldquoin respect tordquo substituted 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 ldquoby 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 transshylators too have reached a comshypromising reading)

Majority reads ldquo by it you may growrdquo Writes JA Moorshyman of the contorted modern renderings resulting from nushymerous of the earliest MSS ldquoA classic salvation by works alteration which despite its unshycial and versional support canshynot possibly be right The NIV NASV translators did not transshylate literally hererdquo Indeed the NU text reads ldquo by it you may grow up to salvation rdquo The translators did not do so litershyally because they knew the Greek to be non-doctrinal (Salshyvation is a one-time event at a fixed moment mdashnot a process ) The Byz text L (9th) and three other Greek uncials are correct Support for the minority text are seven major uncials and much of the Greek cursives most OL the Vulgate more

I 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 in Christrdquo

NRSV reads ldquoYet do it with gentleness and reverenceb Keep your conscience clear so that when you are maligned those who abuse you for your conduct in Christ may be put to shamerdquoFootnote reads ldquob Or respectrdquo

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 conshyscience 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 NLT NASB NIV PROBLEMI Peter 41 mdash ldquoForasmuch then as Christ hath suffered for us in the flesh arm yourselves likeshywise with the same mind for he that hath suffered in the flesh hath ceased from sin rdquo

Reads ldquoSo then since Christ suffered physical pain you must arm yourselves with the same atshytitude he had and be ready to suffer For if you are willing to suffer for Christ you have deshycided to stop sinningrdquo

Reads ldquoTherefore since Christ has suffered in the flesh arm yourselves also with the same purpose because he who has sufshyfered in the flesh has ceased from sinrdquo Footnote reads ldquoIe suffered deathrdquo

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 unshycials plus the Harclean Arshymenian and Ethiopic include ldquofor usrdquo The chief opponents are P72 (2nd) B and C For whom did Christ suffer and die Was it for the flora and fauna Nomdashfor His greatest creation mankind Note footshynote two for the HCSB stating the obviousmdashbut ldquoprobablyrdquo

II 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

Reads ldquo or because they wanted to prophecy It was the Holy Spirit who moved the prophets to speak from Godrdquo

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 exshyisting Greek MSS contain ldquoholyrdquomdashincluding codices A and C plus seven other major uncials the Syriac Philoxenian (6th) and more But the essenshytial modern-version pillar Coshydex B omits the wordmdashas do P72 P (9th) many Greek cursshyives the Harclean Bohairic and Arm

II Peter 24 mdash ldquoFor if God spared not the angels that sinned but cast them down to hell and delivered them into chains of darkness to be reserved unto judgment rdquo

Reads ldquoFor God did not spare even the angels when they sinned he threw them into hell in gloomy caves and darkness until the judgment dayrdquo Footshynote reads ldquoSome manuscripts read chains of gloomrdquo

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell and committed them to pits of darkness reshyserved for judgment rdquo

Reads ldquoFor if God did not spare angels when they sinned but sent them to hell putting them into gloomy dungeons to be held for judgment rdquo Footnote reads ldquoSome manuscripts into chains of darknessrdquo

(ldquoChains of gloom rdquo is okay)

The Majority reads ldquogave them over to chains of darkness rdquo The NA source reads ldquocommitting them to chains of thick (utter) darkness rdquo from the Greek seirais zophou (ldquochains of darknessrdquo)mdashsame as the Byz The NA Greek does not include tartaroshysas ldquocast down to hellrdquo Tarshytarus is not ldquolower than Hadesrdquo but the lower part of it

II Peter 217 mdash ldquoThese are wells without water clouds that are carried with a tempest to whom the mist of darkness is reshyserved for everrdquo

Reads ldquoThese people are as useshyless as dried-up springs of water or as clouds blown away by the windmdashpromising much and deshylivering nothing They are doomed to blackest darknessrdquo

(From whence comes ldquo promshyising much and delivering nothingrdquo

Reads ldquoThese are springs withshyout water and mists driven by a storm for whom the black darkshyness has been reservedrdquo

Reads ldquoThese men are springs without water and mists driven by a storm Blackest darkness is reserved for themrdquo

(This reading may have resulted from an early scribersquos disdain for unbelieversrsquo eternal damnationmdashas opposed to annihilation by God However based on the supporting versional evidence it is possible that a well-meaning scribe may have added the words ldquofor everrdquo)

The Majority reads ldquofor everrdquo as well as uncials A C L P 049 056 0142 and 0209 Opshyposing the Majority are a classhysic trio of the Alexandrian group P72 Aleph and Bmdashplus Psi 048 and some other Greek But the NUrsquos versional evidshyence is plentiful if not entirely reliable most OL Vulgate Harclean and Philoxenian Sahidic Bohairic

KJV NLT NASB NIV PROBLEMII 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 [1526])

NLT reads ldquoThen the heavens will pass away with a terrible noise and everything in them will disappear in fire and the earth and everything on it will be exposed to judgmentrdquo Footnote reads ldquoSome manuscripts read will be burned uprdquo

(The addition of ldquoto judgmentrdquo to ldquoexposedrdquo does not appear in the NU apparatus nor in the Westcott-Hort Greek text Hence it either has been drawn from another preshyferred ancient MSS or earlier critshyical edition or it simply is a modshyern interpolation [addition]

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 ldquorhoidzedonrdquo [hroyd-zay-donacute] here literally means ldquoloud noiserdquo and is used uniquely in this context in the New Testament It also means ldquowith a great noiserdquo ldquowhizzingly [hissing] with a crashrdquo or ldquowith roaring speedrdquo)

NIV reads ldquo The heavens will disappear with a roar the eleshyments will be destroyed by fire and the earth and everything in it will be laid barerdquo Footnote reads ldquoSome manuscripts be burned uprdquo

(The Greek eurethesetai [you-reth-āacute-set-ahee] meaning ldquowill be disshycoveredfound observed or gatheredrdquo here is substituted in the NIVmdashand other modern vershysionsmdashfor pareleusontahai [par-e-leuacute-sont-ahee] meaning ldquowillshall pass away in the KJV TR and Byz)

Majority reads ldquo in which the heavens with roaring speed (rhoidzedon) will pass away and the elements being burned up by intense heat will be destroyed and the earth and the works in it will be burned uprdquo Again note ldquosome manuscriptsrdquo being cited as having a different reading rather than ldquomostrdquo or ldquothe majorityrdquo Additionally the NU text reads ldquowill be exshyposed 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

I 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 Censhytury] wrote that it is ldquo an idenshytity in the essential element of our daily walk with the essential ele shy ment of Godrsquos beingrdquo)

Reads ldquoBut if we are living in the light of Godrsquos presence just as Christ is then we have fellowshyship with each other and the blood of Jesus his Son cleanses us from every sinrdquo

Reads ldquo But if we walk in the Light as He Himself is in the Light we have fellowship with one another and the blood of Jeshysus His Son cleanses us from all sinrdquo

(No footnote appears for any other reading Again the NASB 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 manuscriptsrdquo rather than the overwhelming majority that oppose)

Reads ldquoBut if we walk in the light as he is in the light we have fellowship with one anothshyer and the blood of Jesus his Son purifies us from all sinrdquo

(Footnote reads ldquob 7 Or everyrdquo [Reference to ldquoallrdquo mdashauthor]The minority text actually has greater overall support [but not in the Greek] Aleph B C P Psi and some Greek cursives the Syriac Peshitta [2nd] the Armenian [5th] the Sahidic [3rd or 4th]mdashnorthern Egyptian])

This is another of many exshyamples of lower Christology among the modern versions ldquoChristrdquo is separated from ldquoJeshysusmdashpossibly stemming from early Gnosticism Note how the NASB committee completely misinterpreted the meaning of ldquowalk in the lightrdquo whichmdashin this contextmdashis entirely reshymoved from some type of physical illumination in Godrsquos presence The NASB commitshytee mistranslated ldquolightrdquo (Godrsquos essence) as evidently being a literal manifestation of ldquophōsrdquo luminescence They also capitshyalized Light as if to further inshydicate that it might represent the Holy Spirit or some manishyfestation thereof or some other ldquodivine entityrdquo (Again Gnostishycism) The Byz is supported by A and five other Greek unshycials plus some variant Harclean and the Bohairic

KJV NLT NASB NIV PROBLEMI John 220 mdash ldquoBut ye have an unction from the Holy One and ye know all thingsrdquo

NLT ldquoBut you are not like that for the Holy Spirit has come upon you and all of you know the truthrdquo Footnote reads ldquoGreek But you have an anointshying from the Hoy Onerdquo

(The meaning of ldquohas come upon yourdquo is vastly different from ldquoan anointing [unction] from the Holy Onerdquo)

NASB ldquoBut you have an anointshying from the Holy One and you all knowrdquo

(The NASB translators showed sound judgment and wisdom in this case not altering ldquounctionrdquo or ldquoanointingrdquomdashfrom the Greek chrisacute-ma meaning precisely anointing or unction Strongrsquos Refshyerence Number [ldquoSRNrdquo] 5545 But the translating committee switched the English words to suit their meaning As at left oidate means ldquoyou knowrdquo and pantes means ldquoallrdquo)

NIV ldquoBut you have an anointing from the Holy One and all of you know the truthrdquo Footnote reads ldquoSome manuscripts and you know all thingsrdquo

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 meaning of the verse is that as specified in the Jamshyieson-Fausset-Brown Bible Commentary (Vol 3 p 635) Johnrsquos readers knew all things ldquo needful for acting against antichristrsquos seductions and for Christian liferdquo Again NIVrsquos ldquosomerdquo is wholly deceptive Most or majority would be correct Byz A six other unshycials the Vulgate the Harclean the Armenian and Ethiopic the Bohairic the Vulgate others

I John 43 mdash ldquoAnd every spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is that spirit of antichrist whereof ye have heard that it should come and even now already is it in the worldrdquo

Reads ldquoIf a prophet does not acshyknowledge Jesus that person is not from God Such a person has the spirit of the Antichrist You have heard that he is going to come into the world and he is alshyready hererdquo

(The essence of this passage is not to warn against those prophets who do not acknowledge Christ as the Son of God per say but 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 heremdashnot that Christ was not God From the First Century Gnostic Docetists held that Christ came as a ldquophantomrdquo form who was reshyplaced by a separate fleshy ldquomanrdquo on the crossmdashhence Christrsquos death being meaningless)

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

(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

(No footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modern versions hinge again on Aleph and B which differ from each other 3036 times in the Gospels alonemdashaside from spelling grammar and personal pronouns (Some wording also is different) Supporting these are Psi (9th) some cursives the Coptic the Vulgate and more What is more at least one modshyern-version interlinear ldquoBiblerdquo shows inclusion of these five words (in the English translashytion below the Greek) yet the translators omit them in the acshycompanying text as well as in their standard versionsmdashas you see at leftmdashof these translashytions Pro-modern usage against overwhelming MSS evidence Byz six Greek uncials the Peshyshitta amp Harclean

KJV NLT NASB NIV PROBLEMRevelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

Reads ldquoFor the great day of their wrath has come and who will be able to surviverdquo

Reads ldquo for the great day of their wrath has come and who is able to standrdquo

(No footnote exists for any other reading)

Reads ldquoFor the great day of their wrath has come and who can standrdquo

(No footnote exists for any other reading)

The Majority text joined by A P and 046 plus the Bohairic Armenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a personal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immedishyately before v 17 begins Conshyclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several OL)

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

NLT reads ldquoBlessed are those who wash their robes so that they can enter through the gates of the city and eat the fruit from the tree of liferdquo

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

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 Majority text supports ldquo they that do his commandshymentsrdquo The Byzantine (Majorshyity) reads ldquoBlessed are those who do his commands rdquo Aleph and A oppose (B trunshycated after Hebrews 913) Also supporting the Byz are the Philoxenian and Harclean the Bohairic and the Armenian

KJV NLT NASB NIV PROBLEMAlthough 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 Extant Byzantine text manuscripts date back to possibly the Fourth Century hence having a pure hershyitage extending back potentially about 1600 years to date

Although promoted as a ldquodynamic equivalencerdquo Bible version the NLT clearly proves to be a hybrid of this ldquothought-for-thoughtrdquo type and a paraphrase It is one step closer to a dynamic equivalence version from the Living Bible and The Book its predecessors Again the NLT as virtually every other New Testament produced since the ERV of 1881 is based on a drastically different source ldquocriticshyal apparatusrdquo which in turn is founded upon variously corrupt manuscripts not of the Byzantine type codices Aleph A B C D and several others of later authorshyship (mostly Aleph and B)

Long regarded as one of the ldquomost accuraterdquo and literal translations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo against its Greek source text This version also takes liberties in word and phrase order based on its own source Greek and it most often fails to footnote significant variant readings such as those of the Majority text It freshyquently has been mistranslated 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

The most classic deceptive literal-dynamic equivalence version available the NIV is a subtly comshypromising bridge between devoshytion to its own corrupt Greek source text and its commitment to a stylized modernistic concession to a wanton worldly readership It softens the Biblersquos critical warnshyings and harsh realities alters bibshylical doctrine (as the others) and aggregately constitutes a vitiated Gospel of positivism eagerly emshybraced by both believers and unbeshylievers alike It is a version espeshycially designed for and appealing to those having ldquoitching earsrdquo (II Timothy 43)

Since the First Century heretics have attacked Godrsquos Word modifying it adding to it and subtracting from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human conshystructs and self-serving manipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically editedrdquo textual apshyparatus forced upon the public by naturalistic scholars and linshyguistic ldquostylistsrdquo Bible societshyies have become a collective corporate rich CEO

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 four-plus years in extensively and intens shyively 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 (since controversial English Revision Version New Testament in 1881 inclusive)V Biblical and theological scholarship in the modern ageV Theological modernismrsquos early mass movement in the Nineteenth Century

To wit Mr Scott has read 34 books and papersmdashmostly lengthy scholarly booksmdashduring the past five-plus 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 Nolan Jones a leading living authority on OT chronology and events (The Chronology of The Old Testament) and Dr DA Waite an eminent Greek scholar and prodigious author provided highly 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 capacity 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 AG Hobbs Publications 1991) Which Version is the Bible 19th ed rev and enlarged (Goodyear AZ KingsWord Press 2006) Interlinear Hebrew-Greek-English Bible Vol 4 2nd ed (Lafayshyette IN 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 MI Way of Life Literature 2005) The Modern Bible Version Hall of Shame (Port Huron MI Way of Life Litershyature 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 MA Hendrickson Publishers Inc 2002) Theological Dicshytionary of the New Testament Abridged in One Volume (Grand Rapids MI 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

KJV NLT NASB NIV PROBLEMGalatians 615 mdash ldquoFor in Christ Jesus neither circumcision availeth any thing nor uncircumshycision but a new creaturerdquo

NLT reads ldquoIt doesnrsquot make any difference now whether we have been circumcised or not What counts is whether we really have been changed into new and difshyferent peoplerdquo

(This is a loose and undignified translation of an important docshytrine Is this Godrsquos Word Should the very Word of God ldquoread like a novelrdquo as Billy Graham once said about ldquoThe Bookrdquo the NLTrsquos imshymediate predecessor)

NASB reads ldquoFor neither is cirshycumcision anything nor uncirshycumcision but a new creationrdquo

(Again translators justify using this reading based largely on the authority of Codex B They also leverage the antiquity of P46 [3rd

Cent Pauline epistles] the Syriac Harclean [7th] the Gothic [4th ] 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 MajorityTRKJV read that neither circumcision nor uncircumcisionmdashalso metaphors for a purificational distinction within the OT dispensationmdashhave any spiritual significance among believers)

The Majority text nine signishyficant uncials the Old Latin and others under gird the KJV reading A paltry minority of MSS and versions have the ldquomodernrdquo reading Removing ldquoin Christ Jesusrdquo nullifies the meaning of the verse because the essence of it is that plainly in Christ circumcision has no true significance it is a ritual entirely disassociated from eternal kingdom applicability It is in Christ only that our lives have true significance

Ephesians 59 mdash ldquo(For the fruit of the Spirit is in all goodness and righteousness and truth)rdquo

Reads ldquoFor this light within you produces only what is good and right and truerdquo

Reads ldquo(for the fruit of the Light consists in all goodness and righteousness and truth) rdquo

(The NU text is consistent in wrongfully using ldquolightrdquo utilizing some form of phōs [abstract light] in several locations of the New Testamentmdashrather than the correct pneuma [spirit wind life breath])

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 righteousshyness in believersrsquo lives (See latermdash1 John 17)

Ephesians 530 mdash ldquoFor we are members of his body of his flesh and of his bonesrdquo

(Note This statement outrightly identifies believers with Christrsquos full humanity and His passion death and resurrection It is not inshytended to be interpreted literally as in Roman Catholicismrsquos celebshyration of the mass)

NLT reads ldquoAnd we are his bodyrdquo

(The NU Greek source textmdashunshyderlying all versions herein except for the KJVmdashreads ldquo for 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 members of his bodyrdquo(Modern textual authority for this reading only comprises three of the five ldquoold uncialsrdquo P46 uncial 048 and more Greek the Ethiopic and the Sahidic and Bohairic This against the Majority Aleph-2 D Codex Psi [8th or 9th] five other major Greek and six others speshycified plus the Peshitta Harclean Armenian and Vulgate)

The KJV stays with the Majority 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 NLT NASB NIV PROBLEMPhilippians 26 7 mdash ldquoWho beshying in the form of God thought it not robbery to be equal with God But made himself of no reputation and took upon him the form of a servant and was made in the likeness of men rdquo

(The Majority and TR both use the word ekeacutenose (from kenoacuteō) ldquoto empty or abaserdquo in Verse 7 but the KJV committee produced a more idiomatic translation)

NLT ldquoThough he was God he did not demand and cling to his rights as God He made himself nothing rdquo

(No Godrsquos Son Jesus Christ did claim equality with Godmdashbecause He is co-equal to Godmdashand He did not need to ldquocling tordquo or ldquograsprdquo it He already had it As for ldquonothingrdquo here this is a conshytextual misuse of the Greek kenoacuteō Christ ldquoemptied himselfrdquo by taking ldquothe form of a servantrdquo )

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 ekeacutenose [ek-enacute-oce] heremdashldquoemptied himshyselfrdquo)

NIV reads ldquoWho being in very nature God did not consider equality with God something to be grasped but made himself nothing rdquo

(No Godrsquos Son Jesus Christ did claim equality with Godmdashbecause He is co-equal to Godmdashand He did not need to ldquocling tordquo or ldquograsprdquo it He already had it As for ldquonothingrdquo here this is a conshytextual misuse of the Greek keno-acuteō Christ ldquoemptied himselfrdquo by taking ldquothe form of a servantrdquo )

The underlying Greek is differshyent as usualmdashremarkably disshyparate source texts based upon NT MSS divergent in 8000 places (JA Moorman) The Majority text under girds the KJV Note that the KJV makes two critical points in this text 1) Christ is co-equal with God the Father yet 2) He willingly abased (Gk ldquokenόōrdquo) Himself while God in bodily form acshycepting the despised shame in the flesh The New Testament is a testimony to Jesusrsquo divinity yet the minority text denies it here

Colossians 36 mdash ldquoFor which thingsrsquo sake the wrath of God cometh on the children of dis shy obediencerdquo

Reads ldquoGodrsquos terrible anger will come upon those who do such thingsrdquo

(No footnote for any alternate reading is given)

Reads ldquoFor it is because of these things that the wrath of God will come upon the sons of disobedishyencerdquo Footnote reads ldquoTwo early manuscripts do not contain upon the sons of disobediencerdquo

(The footnote casts doubtmdashonly two MSSmdashon the validity of the reading Wrongfully confusing)

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 ldquochilshydren of disobediencerdquo (Greek for children and sons is the same ldquouihosrdquo [hweeacute-os]) This same phrase also appears in Eph 22 and 56 ldquoChildren of disobediencerdquo are 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

I Thessalonians 11 mdash ldquoPaul and Silvanus and Timotheus unto the church of the Thessaloshynians which is in God the Father and in the Lord Jesus Christ Grace be unto you and peace from God our Father and the Lord Jesus Christrdquo

(The Textus Receptus which sucshyceeded the Majority reads ldquo from God our Father and the Lord Jesus Christrdquo)

Reads ldquoThis letter is from Paul Silas and Timothy It is written to the church in Thessalonica you who belong to God the Fathshyer and the Lord Jesus Christ May his grace and peace be yoursrdquo Footnote reads ldquoGreek Silvanusrdquo

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 Thessalonishyans in God the Father and the Lord Jesus Christ Grace and peace to yourdquo Footnotes read ldquoa1 Greek Silvanus a variant of Silas b1 Some early manuscripts you from God our Father and the Lord Jesus Christrdquo

The Majority has the greeting ldquo from God the Father and Jesus Christ the Sonrdquo Three of the earliest five MSS Aleph A and D (however 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 many modern translators

KJV NLT NASB NIV PROBLEMI Timothy 316 mdash ldquoAnd without controversy great is the mystery of godliness God was manifest in the flesh justified in the Spirshyit seen of angels preached unto the Gentiles believed on in the world received up into gloryrdquo

Reads ldquoWithout question this is the great mystery of our faith Christ appeared in the flesh and was shown to be righteous by the Spirit He was seen by angels and was announced to the nashytions He was believed on in the world and was taken up into heavenrdquo Footnote reads ldquo316a Greek Who some manuscripts read God 316b Or in his spirit 316c Greek in gloryrdquo

(The Godhead has three distinct persons and this is critically imshyportant doctrinemdashwhich is not acshyknowledged here)

Reads ldquoBy common confession great is the mystery of godliness He who was revealed in the flesh was vindicated in the Spirshyit seen by angels proclaimed among the nations believed on in the world taken up in gloryrdquo

Reads ldquoBeyond all question the mystery of godliness is great He appeared in a body was vindicshyated by the Spirit was seen by angels was preached among the nations was believed on in the world was taken up in gloryrdquo Footnote reads ldquoc16 Some 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 foreshymost passages clearly estabshylishing Godrsquos manifestation in the flesh in the form of His Son Jesus Christ

I 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 I Peter 414)

NLT reads a milder ldquosuffer muchrdquo Footnote reads ldquoSome manuscripts read and striverdquo

(The minority Greek source reads ldquotoiling [kop-ee-ahacute-ō] and strugshygling [aacute-gonidacute-zo-mahee]rdquo rather than ldquolabour and suffer reproachrdquo)

The NASB also milder than the KJV reads ldquostriverdquo

The NIV also mitigates the denotation 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 Bezae (D) three major uncials and six others plus much more ldquoSuffer reshyproachrdquo places the rightful burshyden of discipleship and subshysequent receipt of rebuke etc on the believer Jesus said that faithful believers will be re shy proached

I 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

NLT has the embarrassingly pedshyestrian ldquoThese people always cause trouble Their minds are corrupt and they donrsquot tell the truth To them religion is just a way to get richrdquo

NASB ldquo and constant friction between men of depraved mind and deprived of the truth who suppose that godliness is a means of gainrdquo

(The Greek apestereacutemenōn means both ldquodestituterdquo and ldquodeprivedrdquomdashthe compound root words being apo ldquoto separaterdquo and stereacuteo ldquoto depriverdquo Hence combining the words in effect enhances the potency of the Greek word Greek is a language of emphasis through repetition and the use of double positives and double negatives)

NIV ldquo and constant friction between men of corrupt mind who have been robbed of the truth and who think that godlishyness is a means to financial gainrdquo

The Majority reading supports ldquofrom such withdraw thyselfrdquo as does the Greek of D-2 (2nd

corrected) and five other major Greek plus the Syriac Peshitta (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

mdashII Corinthians 617

KJV NLT NASB NIV PROBLEMHebrews 13 mdash ldquoWho being the brightness of his glory and the express image of his person and upholding all things by the word of his power when he had by himself purged our sins sat down on the right hand of the Majesty on high rdquo

Reads ldquoThe Son reflects Godrsquos own glory and everything about him represents God exactly He sustains the universe by the mighty power of his command After he died to cleanse us from the stain of sin he sat down in the place of honor at the right hand of the majestic God in heavenrdquo

Reads ldquoAnd He is the radiance of His glory and exact representshytion of His nature and upholds all things by the word of His power When He had made pushyrification of sins He sat down at the right hand of the Majesty on high rdquo

(Sinaiticus [Aleph] Alexandrinus [A] and Vaticanus [B] support this reading along with many other Greek several of the Old Latin the Vulgate and the Armenian)

Reads ldquoThe Son is the radiance of Godrsquos glory and the exact repshyresentation of his being sustainshying all things by his powerful word After he had provided pushyrification for sins he sat down at the right hand of the Majesty in heavenrdquo

(ldquoWord of his powerrdquo and ldquopowerful wordrdquo differ ldquoThe Wordrdquo is from the Sonrsquos authority It is not just a ldquopowerful wordrdquo but also a ldquoWord of His powerrdquo mdashJFB Bible Comm Vol 3 p 527)

Majority text supports KJV reading ldquoby himself purged our sinsrdquo plus ancient papyrus P46 D H-c and nine other Greek plus the Peshitta Harclean and more What is missing in modshyern versions is that Christ alone expiated our sins through His vicarious bloody sacrifice This variant could be the result of early Gnosticism promoting the Catholic doctrine that works are part of salvation Some of the ldquoreveredrdquo early church fathers believed in thismdashan evolution into the early Romish Church

Hebrews 15a mdash ldquoFor unto which of the angels said he at any time Thou art my Son this day have I begotten theerdquo

NLT ldquoFor God never said to any angel what he said to Jesus lsquoYou are my Son Today I have beshycome your Fatherrdquo Footnote reads ldquoOr Today I reveal you as my Sonrdquo

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 angels did God ever say lsquoYou are my Son today I have become your Fatherrsquordquo Footnote reads ldquoOr have begotten yourdquo

(The Greek gennao does mean lastly ldquoto fatherrdquo but the NIV reading is passive almost indicating that some event occurred to also somehow ldquomake God Jesusrsquo fatherrdquo)

Majority text reads ldquobegotten theerdquo The Greek gennao (ghen-nahacute-ō) means ldquoto bear beget bring forth conceive fatherrdquo ldquoSpoken of the relashytionship between God and the Messiah called His Sonrdquo (Heb 15 et al) according to Strongrsquos Complete Word Study Concordance (God had always been Jesusrsquo father but had ldquobeshygottenrdquo Him in the flesh at His earthly birth)

Hebrews 721 mdash ldquo(For those priests were made without an oath but this with an oath by him that said unto him The Lord sware and will not repent Thou art a priest for ever after the orshyder of Melchisedec )rdquo

(Remember Godrsquos warning in Revelation against ldquoadding tordquo or ldquotaking away fromrdquo Godrsquos words The Scriptures are Godrsquos words ldquobreathed outrdquo to elected men beshying His chosen instruments)

Omits ldquoafter the order of Melchisedecrdquo

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 ldquoantetyperdquo 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 OL MSS the Vulgate the Arshymenian the Sahidic and some Bohairic [Coptic] testify to the minority textual apparatuses)

The Majority text includes ldquoafter the order of Melchise-dekrdquo as do codices Aleph-2 A D nine other Greek MSS the Peshitta and Harclean the Ethiopic and more It seems clear here that some scribe simply committed the error of haplography accidentally omitting words that he thought absent from the ldquoexemplarrdquo (copyistrsquos source)mdashor that he disagreed with the source readshying and omitted it

KJV NLT NASB NIV PROBLEMHebrews 911 mdash ldquoBut Christ beshying come an high priest of good things to come by a greater and more perfect tabernacle not made with hands that is to say not of this building rdquo

(Actually the Byzantine Greek and the Textus Receptus do not read ldquomore perfectrdquo but rather ldquocompleterdquo or ldquoperfectrdquo The Greek teleioteras does not carry the modifier ldquomorerdquo This was an idiomatic translation by the KJV reflecting characteristics of then-current English)

Reads ldquoSo Christ has now beshycome the high priest over all the good things that have come rdquo

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 more than 99 percent of the extant manuscript evidence the NIV translators have chosen this abysmal reading Undoubtedly this represents a deplorable liberal obsession with two of those horshyribly 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 deshyceptionmdashmost being correct (majority) The Greek apparatshyus supporting modern versions reads ldquogood things that have now come rdquo The ldquogood thingsrdquo to which the author of Hebrews refers clearlymdashbased on context and biblical doctrinemdashare believersrsquo eternal heavshyenly inheritance received through acceptance of Christ and rewards for godly deeds done on Earth Only two early Greek MSS support the NIV reading

Hebrews 1034 mdash ldquoFor ye had compassion of me in my bonds and took joyfully the spoiling of your goods knowing in yourshyselves that ye have in heaven a better and an enduring subshystancerdquo

(The KJV reading does transpose the Majority textrsquos ldquoand remaining possessionrdquo and ldquoin the heavensrdquo)

Reads ldquoYou suffered along with those who were thrown into jail When all you owned was taken from you you accepted it with joy You knew you had better things waiting for you in eternshyityrdquo

(The Greek reads ldquo since you knew that you yourselves had a better and lasting possessionrdquo Hence the NLT defies its own source by inserting ldquoin eternityrdquo)

Reads ldquoFor you showed symshypathy to the prisoners and accepshyted joyfully the seizure of your property knowing that you have for yourselves a better possesshysion 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 Majority text supports the insertion of ldquoin heavenrdquo (ldquoin the heavensrdquo) which certainly is different from the less-specifshyic ldquoeternityrdquo and from ldquolasting possessionsrdquo Again on the basis of the older but corrupt Alexandrian (Egyptian) manushyscripts P46 Aleph and D plus the more-reliable Codex A the ldquocritical textrdquo reigns supreme in the modern versions Other modern support is from P13 one cursive some of the Byz several of the Old Latin some Ethiopic more

Hebrews 1111 mdash ldquoThrough faith also Sara herself received strength to conceive seed and was delivered of a child when she was past age because she judged him faithful who had promisedrdquo

Reads ldquoIt was by faith that Sarah together with Abraham was able to have a child even though they were too old and Sarah was barren rdquo Footnote reads ldquoSome mashynuscripts read It was by faith that Sarah was able to have a child even though she was too old and barren rdquo

Reads ldquoBy faith even Sarah hershyself received ability to conceive even beyond the proper time of life since she considered Him faithful who had promisedrdquo

(The Zondervan interlinear inserts 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 enshyabled to become a father because he considered him faithful who had made the promiserdquo Footnote reads ldquoOr By faith even Sarah who was past age was enabled to bear children rdquo

Majority supports the KJV reading The NU text reads ldquoBy faith Abraham was enabled to become a father rdquo yet the NASB defies the same source text Why the divergence here Modern translators vacillate among their apparatuses and MSSmdashwhatever suits them They are attempting to ldquoreconshystruct the original Scripturesrdquo yet have not decided which texts are puremdashabsolute folly

KJV NLT NASB NIV PROBLEMHebrews 1137 mdash ldquoThey were stoned they were sawn asunder were tempted were slain with the sword they wandered about in sheepskins and goatskins being destitute afflicted tormenshyted rdquo

Reads ldquoSome died by stoning and others were sawn in half others were killed with the sword Some went about in skins of sheep and goats hungry and oppressed and mistreatedrdquo

Reads ldquoThey were stoned they were sawn in two they were tempted they were put to death with the sword they went about in sheepskins in goatskins being destitute afflicted ill-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 modern versions excludes ldquowere temptedrdquo the NASB inshycludes it anyway Again why are the translators defying their own source text Probably beshycause they know that doing so is correct Also note the NASB footnotemdashprobably referring to Aleph or B Most moderns do not believe in ldquoverbalrdquo inspirashytionmdashthe actual words of God in the pure Scriptures This alshylows them to manipulate and mix textsmdasheven denigrate the supernatural

James 220 mdash ldquoBut wilt thou know O vain man that faith without works is deadrdquo

NLT ldquoFool When will you ever learn that faith that does not resshyult in good deeds is uselessrdquo

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 OL 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) inshycluding one of the modern ldquocritical textrdquo keystones Coshydex Sinaiticus (Aleph) A and C-3 (3rd corrected) also supshyport the Majority reading plus six other major uncials and much much more Note that dead and useless have very different meanings

James 44 mdash ldquoYe adulterers and adulteresses know ye not that the friendship of the world is enshymity with God whosoever therefore will be a friend of the world is the enemy of Godrdquo

Reads ldquoYou adulterers Donrsquot you realize that friendship with this world makes you an enemy of God I say it again that if your aim is to enjoy this world you canrsquot be a friend of Godrdquo

Reads ldquoYou adulteresses do you not know that friendship with the world is hostility toward God Therefore whoever wishes to be a friend of the world makes himshyself an enemy of Godrdquo

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 becomes an enemy of Godrdquo

(Minority Greek support exists in Aleph A B several Old Latin and one Vulgate and the Peshitta (2nd) Armenian (5th) Ethiopic (4th or 6th) and Coptic [two versions] plus some of the Majority 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 NLT NASB NIV PROBLEMI 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

Reads ldquoNow you can have sinshycere love for each other as brothshyers and sisters because you were cleansed from your sins when you accepted the truth of the Good Newsrdquo Footnotes read ldquo122a Greek can have brotherly love 122b Some manuscripts read with a pure heartrdquo

Reads ldquoSince you have in obedishyence to the truth purified your souls for a sincere love of the brethren fervently love one anshyother from the heartrdquo Footnote reads ldquoTwo early mss read a clean heartrdquo(The minority has excellent support in five significant uncials and many other Byz Greek P72 the Peshitta and Harclean the Vulgate and the Coptic plus portions of the OL and Arm)

Reads ldquoNow that you have purishyfied yourselves by obeying the truth so that you have sincere love for your brothers love one another deeply from the heartrdquo Footnote reads ldquoSome early mashynuscripts from a pure heartrdquo

(Footnote reads ldquoSome early manuscripts from a pure heartrdquo)

Though the most-ancient manushyscript evidence (five of the oldshyest extant MSSmdashP72 [3rd Censhytury papyrus] Aleph A B C) supports the omission of ldquothrough the Spiritrdquo the Majorshyity 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 The Greek always holds the greatest weight because it is the original language of the New Testament

I 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)

NLT ldquoYou must crave pure spirshyitual milk so that you can grow into the fullness of your salvashytionrdquo

(The NA text reads ldquoof the wordrdquo after ldquospiritual milkrdquo yet the HCSB translators omit it Why The NA also reads ldquoby 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 are saved so ldquogrow up to [or lsquointorsquo] would be incorrect)

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 ldquoby it you may grow up to (or ldquointordquo) salvation rdquo The translators appear to be unsure as to the spiritual state of Peterrsquos readers hence substituting ldquoin respect tordquo for ldquoup in your rdquo Furthermore the English translation does not match the minority Greek source apparatus Also the translators appear to have reached a hybrid compromise with ldquoin respect tordquo substituted 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 ldquoby 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 transshylators too have reached a comshypromising reading)

Majority reads ldquo by it you may growrdquo Writes JA Moorshyman of the contorted modern renderings resulting from nushymerous of the earliest MSS ldquoA classic salvation by works alteration which despite its unshycial and versional support canshynot possibly be right The NIV NASV translators did not transshylate literally hererdquo Indeed the NU text reads ldquo by it you may grow up to salvation rdquo The translators did not do so litershyally because they knew the Greek to be non-doctrinal (Salshyvation is a one-time event at a fixed moment mdashnot a process ) The Byz text L (9th) and three other Greek uncials are correct Support for the minority text are seven major uncials and much of the Greek cursives most OL the Vulgate more

I 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 in Christrdquo

NRSV reads ldquoYet do it with gentleness and reverenceb Keep your conscience clear so that when you are maligned those who abuse you for your conduct in Christ may be put to shamerdquoFootnote reads ldquob Or respectrdquo

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 conshyscience 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 NLT NASB NIV PROBLEMI Peter 41 mdash ldquoForasmuch then as Christ hath suffered for us in the flesh arm yourselves likeshywise with the same mind for he that hath suffered in the flesh hath ceased from sin rdquo

Reads ldquoSo then since Christ suffered physical pain you must arm yourselves with the same atshytitude he had and be ready to suffer For if you are willing to suffer for Christ you have deshycided to stop sinningrdquo

Reads ldquoTherefore since Christ has suffered in the flesh arm yourselves also with the same purpose because he who has sufshyfered in the flesh has ceased from sinrdquo Footnote reads ldquoIe suffered deathrdquo

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 unshycials plus the Harclean Arshymenian and Ethiopic include ldquofor usrdquo The chief opponents are P72 (2nd) B and C For whom did Christ suffer and die Was it for the flora and fauna Nomdashfor His greatest creation mankind Note footshynote two for the HCSB stating the obviousmdashbut ldquoprobablyrdquo

II 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

Reads ldquo or because they wanted to prophecy It was the Holy Spirit who moved the prophets to speak from Godrdquo

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 exshyisting Greek MSS contain ldquoholyrdquomdashincluding codices A and C plus seven other major uncials the Syriac Philoxenian (6th) and more But the essenshytial modern-version pillar Coshydex B omits the wordmdashas do P72 P (9th) many Greek cursshyives the Harclean Bohairic and Arm

II Peter 24 mdash ldquoFor if God spared not the angels that sinned but cast them down to hell and delivered them into chains of darkness to be reserved unto judgment rdquo

Reads ldquoFor God did not spare even the angels when they sinned he threw them into hell in gloomy caves and darkness until the judgment dayrdquo Footshynote reads ldquoSome manuscripts read chains of gloomrdquo

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell and committed them to pits of darkness reshyserved for judgment rdquo

Reads ldquoFor if God did not spare angels when they sinned but sent them to hell putting them into gloomy dungeons to be held for judgment rdquo Footnote reads ldquoSome manuscripts into chains of darknessrdquo

(ldquoChains of gloom rdquo is okay)

The Majority reads ldquogave them over to chains of darkness rdquo The NA source reads ldquocommitting them to chains of thick (utter) darkness rdquo from the Greek seirais zophou (ldquochains of darknessrdquo)mdashsame as the Byz The NA Greek does not include tartaroshysas ldquocast down to hellrdquo Tarshytarus is not ldquolower than Hadesrdquo but the lower part of it

II Peter 217 mdash ldquoThese are wells without water clouds that are carried with a tempest to whom the mist of darkness is reshyserved for everrdquo

Reads ldquoThese people are as useshyless as dried-up springs of water or as clouds blown away by the windmdashpromising much and deshylivering nothing They are doomed to blackest darknessrdquo

(From whence comes ldquo promshyising much and delivering nothingrdquo

Reads ldquoThese are springs withshyout water and mists driven by a storm for whom the black darkshyness has been reservedrdquo

Reads ldquoThese men are springs without water and mists driven by a storm Blackest darkness is reserved for themrdquo

(This reading may have resulted from an early scribersquos disdain for unbelieversrsquo eternal damnationmdashas opposed to annihilation by God However based on the supporting versional evidence it is possible that a well-meaning scribe may have added the words ldquofor everrdquo)

The Majority reads ldquofor everrdquo as well as uncials A C L P 049 056 0142 and 0209 Opshyposing the Majority are a classhysic trio of the Alexandrian group P72 Aleph and Bmdashplus Psi 048 and some other Greek But the NUrsquos versional evidshyence is plentiful if not entirely reliable most OL Vulgate Harclean and Philoxenian Sahidic Bohairic

KJV NLT NASB NIV PROBLEMII 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 [1526])

NLT reads ldquoThen the heavens will pass away with a terrible noise and everything in them will disappear in fire and the earth and everything on it will be exposed to judgmentrdquo Footnote reads ldquoSome manuscripts read will be burned uprdquo

(The addition of ldquoto judgmentrdquo to ldquoexposedrdquo does not appear in the NU apparatus nor in the Westcott-Hort Greek text Hence it either has been drawn from another preshyferred ancient MSS or earlier critshyical edition or it simply is a modshyern interpolation [addition]

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 ldquorhoidzedonrdquo [hroyd-zay-donacute] here literally means ldquoloud noiserdquo and is used uniquely in this context in the New Testament It also means ldquowith a great noiserdquo ldquowhizzingly [hissing] with a crashrdquo or ldquowith roaring speedrdquo)

NIV reads ldquo The heavens will disappear with a roar the eleshyments will be destroyed by fire and the earth and everything in it will be laid barerdquo Footnote reads ldquoSome manuscripts be burned uprdquo

(The Greek eurethesetai [you-reth-āacute-set-ahee] meaning ldquowill be disshycoveredfound observed or gatheredrdquo here is substituted in the NIVmdashand other modern vershysionsmdashfor pareleusontahai [par-e-leuacute-sont-ahee] meaning ldquowillshall pass away in the KJV TR and Byz)

Majority reads ldquo in which the heavens with roaring speed (rhoidzedon) will pass away and the elements being burned up by intense heat will be destroyed and the earth and the works in it will be burned uprdquo Again note ldquosome manuscriptsrdquo being cited as having a different reading rather than ldquomostrdquo or ldquothe majorityrdquo Additionally the NU text reads ldquowill be exshyposed 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

I 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 Censhytury] wrote that it is ldquo an idenshytity in the essential element of our daily walk with the essential ele shy ment of Godrsquos beingrdquo)

Reads ldquoBut if we are living in the light of Godrsquos presence just as Christ is then we have fellowshyship with each other and the blood of Jesus his Son cleanses us from every sinrdquo

Reads ldquo But if we walk in the Light as He Himself is in the Light we have fellowship with one another and the blood of Jeshysus His Son cleanses us from all sinrdquo

(No footnote appears for any other reading Again the NASB 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 manuscriptsrdquo rather than the overwhelming majority that oppose)

Reads ldquoBut if we walk in the light as he is in the light we have fellowship with one anothshyer and the blood of Jesus his Son purifies us from all sinrdquo

(Footnote reads ldquob 7 Or everyrdquo [Reference to ldquoallrdquo mdashauthor]The minority text actually has greater overall support [but not in the Greek] Aleph B C P Psi and some Greek cursives the Syriac Peshitta [2nd] the Armenian [5th] the Sahidic [3rd or 4th]mdashnorthern Egyptian])

This is another of many exshyamples of lower Christology among the modern versions ldquoChristrdquo is separated from ldquoJeshysusmdashpossibly stemming from early Gnosticism Note how the NASB committee completely misinterpreted the meaning of ldquowalk in the lightrdquo whichmdashin this contextmdashis entirely reshymoved from some type of physical illumination in Godrsquos presence The NASB commitshytee mistranslated ldquolightrdquo (Godrsquos essence) as evidently being a literal manifestation of ldquophōsrdquo luminescence They also capitshyalized Light as if to further inshydicate that it might represent the Holy Spirit or some manishyfestation thereof or some other ldquodivine entityrdquo (Again Gnostishycism) The Byz is supported by A and five other Greek unshycials plus some variant Harclean and the Bohairic

KJV NLT NASB NIV PROBLEMI John 220 mdash ldquoBut ye have an unction from the Holy One and ye know all thingsrdquo

NLT ldquoBut you are not like that for the Holy Spirit has come upon you and all of you know the truthrdquo Footnote reads ldquoGreek But you have an anointshying from the Hoy Onerdquo

(The meaning of ldquohas come upon yourdquo is vastly different from ldquoan anointing [unction] from the Holy Onerdquo)

NASB ldquoBut you have an anointshying from the Holy One and you all knowrdquo

(The NASB translators showed sound judgment and wisdom in this case not altering ldquounctionrdquo or ldquoanointingrdquomdashfrom the Greek chrisacute-ma meaning precisely anointing or unction Strongrsquos Refshyerence Number [ldquoSRNrdquo] 5545 But the translating committee switched the English words to suit their meaning As at left oidate means ldquoyou knowrdquo and pantes means ldquoallrdquo)

NIV ldquoBut you have an anointing from the Holy One and all of you know the truthrdquo Footnote reads ldquoSome manuscripts and you know all thingsrdquo

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 meaning of the verse is that as specified in the Jamshyieson-Fausset-Brown Bible Commentary (Vol 3 p 635) Johnrsquos readers knew all things ldquo needful for acting against antichristrsquos seductions and for Christian liferdquo Again NIVrsquos ldquosomerdquo is wholly deceptive Most or majority would be correct Byz A six other unshycials the Vulgate the Harclean the Armenian and Ethiopic the Bohairic the Vulgate others

I John 43 mdash ldquoAnd every spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is that spirit of antichrist whereof ye have heard that it should come and even now already is it in the worldrdquo

Reads ldquoIf a prophet does not acshyknowledge Jesus that person is not from God Such a person has the spirit of the Antichrist You have heard that he is going to come into the world and he is alshyready hererdquo

(The essence of this passage is not to warn against those prophets who do not acknowledge Christ as the Son of God per say but 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 heremdashnot that Christ was not God From the First Century Gnostic Docetists held that Christ came as a ldquophantomrdquo form who was reshyplaced by a separate fleshy ldquomanrdquo on the crossmdashhence Christrsquos death being meaningless)

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

(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

(No footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modern versions hinge again on Aleph and B which differ from each other 3036 times in the Gospels alonemdashaside from spelling grammar and personal pronouns (Some wording also is different) Supporting these are Psi (9th) some cursives the Coptic the Vulgate and more What is more at least one modshyern-version interlinear ldquoBiblerdquo shows inclusion of these five words (in the English translashytion below the Greek) yet the translators omit them in the acshycompanying text as well as in their standard versionsmdashas you see at leftmdashof these translashytions Pro-modern usage against overwhelming MSS evidence Byz six Greek uncials the Peshyshitta amp Harclean

KJV NLT NASB NIV PROBLEMRevelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

Reads ldquoFor the great day of their wrath has come and who will be able to surviverdquo

Reads ldquo for the great day of their wrath has come and who is able to standrdquo

(No footnote exists for any other reading)

Reads ldquoFor the great day of their wrath has come and who can standrdquo

(No footnote exists for any other reading)

The Majority text joined by A P and 046 plus the Bohairic Armenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a personal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immedishyately before v 17 begins Conshyclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several OL)

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

NLT reads ldquoBlessed are those who wash their robes so that they can enter through the gates of the city and eat the fruit from the tree of liferdquo

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

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 Majority text supports ldquo they that do his commandshymentsrdquo The Byzantine (Majorshyity) reads ldquoBlessed are those who do his commands rdquo Aleph and A oppose (B trunshycated after Hebrews 913) Also supporting the Byz are the Philoxenian and Harclean the Bohairic and the Armenian

KJV NLT NASB NIV PROBLEMAlthough 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 Extant Byzantine text manuscripts date back to possibly the Fourth Century hence having a pure hershyitage extending back potentially about 1600 years to date

Although promoted as a ldquodynamic equivalencerdquo Bible version the NLT clearly proves to be a hybrid of this ldquothought-for-thoughtrdquo type and a paraphrase It is one step closer to a dynamic equivalence version from the Living Bible and The Book its predecessors Again the NLT as virtually every other New Testament produced since the ERV of 1881 is based on a drastically different source ldquocriticshyal apparatusrdquo which in turn is founded upon variously corrupt manuscripts not of the Byzantine type codices Aleph A B C D and several others of later authorshyship (mostly Aleph and B)

Long regarded as one of the ldquomost accuraterdquo and literal translations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo against its Greek source text This version also takes liberties in word and phrase order based on its own source Greek and it most often fails to footnote significant variant readings such as those of the Majority text It freshyquently has been mistranslated 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

The most classic deceptive literal-dynamic equivalence version available the NIV is a subtly comshypromising bridge between devoshytion to its own corrupt Greek source text and its commitment to a stylized modernistic concession to a wanton worldly readership It softens the Biblersquos critical warnshyings and harsh realities alters bibshylical doctrine (as the others) and aggregately constitutes a vitiated Gospel of positivism eagerly emshybraced by both believers and unbeshylievers alike It is a version espeshycially designed for and appealing to those having ldquoitching earsrdquo (II Timothy 43)

Since the First Century heretics have attacked Godrsquos Word modifying it adding to it and subtracting from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human conshystructs and self-serving manipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically editedrdquo textual apshyparatus forced upon the public by naturalistic scholars and linshyguistic ldquostylistsrdquo Bible societshyies have become a collective corporate rich CEO

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 four-plus years in extensively and intens shyively 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 (since controversial English Revision Version New Testament in 1881 inclusive)V Biblical and theological scholarship in the modern ageV Theological modernismrsquos early mass movement in the Nineteenth Century

To wit Mr Scott has read 34 books and papersmdashmostly lengthy scholarly booksmdashduring the past five-plus 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 Nolan Jones a leading living authority on OT chronology and events (The Chronology of The Old Testament) and Dr DA Waite an eminent Greek scholar and prodigious author provided highly 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 capacity 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 AG Hobbs Publications 1991) Which Version is the Bible 19th ed rev and enlarged (Goodyear AZ KingsWord Press 2006) Interlinear Hebrew-Greek-English Bible Vol 4 2nd ed (Lafayshyette IN 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 MI Way of Life Literature 2005) The Modern Bible Version Hall of Shame (Port Huron MI Way of Life Litershyature 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 MA Hendrickson Publishers Inc 2002) Theological Dicshytionary of the New Testament Abridged in One Volume (Grand Rapids MI 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

KJV NLT NASB NIV PROBLEMPhilippians 26 7 mdash ldquoWho beshying in the form of God thought it not robbery to be equal with God But made himself of no reputation and took upon him the form of a servant and was made in the likeness of men rdquo

(The Majority and TR both use the word ekeacutenose (from kenoacuteō) ldquoto empty or abaserdquo in Verse 7 but the KJV committee produced a more idiomatic translation)

NLT ldquoThough he was God he did not demand and cling to his rights as God He made himself nothing rdquo

(No Godrsquos Son Jesus Christ did claim equality with Godmdashbecause He is co-equal to Godmdashand He did not need to ldquocling tordquo or ldquograsprdquo it He already had it As for ldquonothingrdquo here this is a conshytextual misuse of the Greek kenoacuteō Christ ldquoemptied himselfrdquo by taking ldquothe form of a servantrdquo )

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 ekeacutenose [ek-enacute-oce] heremdashldquoemptied himshyselfrdquo)

NIV reads ldquoWho being in very nature God did not consider equality with God something to be grasped but made himself nothing rdquo

(No Godrsquos Son Jesus Christ did claim equality with Godmdashbecause He is co-equal to Godmdashand He did not need to ldquocling tordquo or ldquograsprdquo it He already had it As for ldquonothingrdquo here this is a conshytextual misuse of the Greek keno-acuteō Christ ldquoemptied himselfrdquo by taking ldquothe form of a servantrdquo )

The underlying Greek is differshyent as usualmdashremarkably disshyparate source texts based upon NT MSS divergent in 8000 places (JA Moorman) The Majority text under girds the KJV Note that the KJV makes two critical points in this text 1) Christ is co-equal with God the Father yet 2) He willingly abased (Gk ldquokenόōrdquo) Himself while God in bodily form acshycepting the despised shame in the flesh The New Testament is a testimony to Jesusrsquo divinity yet the minority text denies it here

Colossians 36 mdash ldquoFor which thingsrsquo sake the wrath of God cometh on the children of dis shy obediencerdquo

Reads ldquoGodrsquos terrible anger will come upon those who do such thingsrdquo

(No footnote for any alternate reading is given)

Reads ldquoFor it is because of these things that the wrath of God will come upon the sons of disobedishyencerdquo Footnote reads ldquoTwo early manuscripts do not contain upon the sons of disobediencerdquo

(The footnote casts doubtmdashonly two MSSmdashon the validity of the reading Wrongfully confusing)

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 ldquochilshydren of disobediencerdquo (Greek for children and sons is the same ldquouihosrdquo [hweeacute-os]) This same phrase also appears in Eph 22 and 56 ldquoChildren of disobediencerdquo are 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

I Thessalonians 11 mdash ldquoPaul and Silvanus and Timotheus unto the church of the Thessaloshynians which is in God the Father and in the Lord Jesus Christ Grace be unto you and peace from God our Father and the Lord Jesus Christrdquo

(The Textus Receptus which sucshyceeded the Majority reads ldquo from God our Father and the Lord Jesus Christrdquo)

Reads ldquoThis letter is from Paul Silas and Timothy It is written to the church in Thessalonica you who belong to God the Fathshyer and the Lord Jesus Christ May his grace and peace be yoursrdquo Footnote reads ldquoGreek Silvanusrdquo

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 Thessalonishyans in God the Father and the Lord Jesus Christ Grace and peace to yourdquo Footnotes read ldquoa1 Greek Silvanus a variant of Silas b1 Some early manuscripts you from God our Father and the Lord Jesus Christrdquo

The Majority has the greeting ldquo from God the Father and Jesus Christ the Sonrdquo Three of the earliest five MSS Aleph A and D (however 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 many modern translators

KJV NLT NASB NIV PROBLEMI Timothy 316 mdash ldquoAnd without controversy great is the mystery of godliness God was manifest in the flesh justified in the Spirshyit seen of angels preached unto the Gentiles believed on in the world received up into gloryrdquo

Reads ldquoWithout question this is the great mystery of our faith Christ appeared in the flesh and was shown to be righteous by the Spirit He was seen by angels and was announced to the nashytions He was believed on in the world and was taken up into heavenrdquo Footnote reads ldquo316a Greek Who some manuscripts read God 316b Or in his spirit 316c Greek in gloryrdquo

(The Godhead has three distinct persons and this is critically imshyportant doctrinemdashwhich is not acshyknowledged here)

Reads ldquoBy common confession great is the mystery of godliness He who was revealed in the flesh was vindicated in the Spirshyit seen by angels proclaimed among the nations believed on in the world taken up in gloryrdquo

Reads ldquoBeyond all question the mystery of godliness is great He appeared in a body was vindicshyated by the Spirit was seen by angels was preached among the nations was believed on in the world was taken up in gloryrdquo Footnote reads ldquoc16 Some 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 foreshymost passages clearly estabshylishing Godrsquos manifestation in the flesh in the form of His Son Jesus Christ

I 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 I Peter 414)

NLT reads a milder ldquosuffer muchrdquo Footnote reads ldquoSome manuscripts read and striverdquo

(The minority Greek source reads ldquotoiling [kop-ee-ahacute-ō] and strugshygling [aacute-gonidacute-zo-mahee]rdquo rather than ldquolabour and suffer reproachrdquo)

The NASB also milder than the KJV reads ldquostriverdquo

The NIV also mitigates the denotation 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 Bezae (D) three major uncials and six others plus much more ldquoSuffer reshyproachrdquo places the rightful burshyden of discipleship and subshysequent receipt of rebuke etc on the believer Jesus said that faithful believers will be re shy proached

I 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

NLT has the embarrassingly pedshyestrian ldquoThese people always cause trouble Their minds are corrupt and they donrsquot tell the truth To them religion is just a way to get richrdquo

NASB ldquo and constant friction between men of depraved mind and deprived of the truth who suppose that godliness is a means of gainrdquo

(The Greek apestereacutemenōn means both ldquodestituterdquo and ldquodeprivedrdquomdashthe compound root words being apo ldquoto separaterdquo and stereacuteo ldquoto depriverdquo Hence combining the words in effect enhances the potency of the Greek word Greek is a language of emphasis through repetition and the use of double positives and double negatives)

NIV ldquo and constant friction between men of corrupt mind who have been robbed of the truth and who think that godlishyness is a means to financial gainrdquo

The Majority reading supports ldquofrom such withdraw thyselfrdquo as does the Greek of D-2 (2nd

corrected) and five other major Greek plus the Syriac Peshitta (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

mdashII Corinthians 617

KJV NLT NASB NIV PROBLEMHebrews 13 mdash ldquoWho being the brightness of his glory and the express image of his person and upholding all things by the word of his power when he had by himself purged our sins sat down on the right hand of the Majesty on high rdquo

Reads ldquoThe Son reflects Godrsquos own glory and everything about him represents God exactly He sustains the universe by the mighty power of his command After he died to cleanse us from the stain of sin he sat down in the place of honor at the right hand of the majestic God in heavenrdquo

Reads ldquoAnd He is the radiance of His glory and exact representshytion of His nature and upholds all things by the word of His power When He had made pushyrification of sins He sat down at the right hand of the Majesty on high rdquo

(Sinaiticus [Aleph] Alexandrinus [A] and Vaticanus [B] support this reading along with many other Greek several of the Old Latin the Vulgate and the Armenian)

Reads ldquoThe Son is the radiance of Godrsquos glory and the exact repshyresentation of his being sustainshying all things by his powerful word After he had provided pushyrification for sins he sat down at the right hand of the Majesty in heavenrdquo

(ldquoWord of his powerrdquo and ldquopowerful wordrdquo differ ldquoThe Wordrdquo is from the Sonrsquos authority It is not just a ldquopowerful wordrdquo but also a ldquoWord of His powerrdquo mdashJFB Bible Comm Vol 3 p 527)

Majority text supports KJV reading ldquoby himself purged our sinsrdquo plus ancient papyrus P46 D H-c and nine other Greek plus the Peshitta Harclean and more What is missing in modshyern versions is that Christ alone expiated our sins through His vicarious bloody sacrifice This variant could be the result of early Gnosticism promoting the Catholic doctrine that works are part of salvation Some of the ldquoreveredrdquo early church fathers believed in thismdashan evolution into the early Romish Church

Hebrews 15a mdash ldquoFor unto which of the angels said he at any time Thou art my Son this day have I begotten theerdquo

NLT ldquoFor God never said to any angel what he said to Jesus lsquoYou are my Son Today I have beshycome your Fatherrdquo Footnote reads ldquoOr Today I reveal you as my Sonrdquo

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 angels did God ever say lsquoYou are my Son today I have become your Fatherrsquordquo Footnote reads ldquoOr have begotten yourdquo

(The Greek gennao does mean lastly ldquoto fatherrdquo but the NIV reading is passive almost indicating that some event occurred to also somehow ldquomake God Jesusrsquo fatherrdquo)

Majority text reads ldquobegotten theerdquo The Greek gennao (ghen-nahacute-ō) means ldquoto bear beget bring forth conceive fatherrdquo ldquoSpoken of the relashytionship between God and the Messiah called His Sonrdquo (Heb 15 et al) according to Strongrsquos Complete Word Study Concordance (God had always been Jesusrsquo father but had ldquobeshygottenrdquo Him in the flesh at His earthly birth)

Hebrews 721 mdash ldquo(For those priests were made without an oath but this with an oath by him that said unto him The Lord sware and will not repent Thou art a priest for ever after the orshyder of Melchisedec )rdquo

(Remember Godrsquos warning in Revelation against ldquoadding tordquo or ldquotaking away fromrdquo Godrsquos words The Scriptures are Godrsquos words ldquobreathed outrdquo to elected men beshying His chosen instruments)

Omits ldquoafter the order of Melchisedecrdquo

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 ldquoantetyperdquo 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 OL MSS the Vulgate the Arshymenian the Sahidic and some Bohairic [Coptic] testify to the minority textual apparatuses)

The Majority text includes ldquoafter the order of Melchise-dekrdquo as do codices Aleph-2 A D nine other Greek MSS the Peshitta and Harclean the Ethiopic and more It seems clear here that some scribe simply committed the error of haplography accidentally omitting words that he thought absent from the ldquoexemplarrdquo (copyistrsquos source)mdashor that he disagreed with the source readshying and omitted it

KJV NLT NASB NIV PROBLEMHebrews 911 mdash ldquoBut Christ beshying come an high priest of good things to come by a greater and more perfect tabernacle not made with hands that is to say not of this building rdquo

(Actually the Byzantine Greek and the Textus Receptus do not read ldquomore perfectrdquo but rather ldquocompleterdquo or ldquoperfectrdquo The Greek teleioteras does not carry the modifier ldquomorerdquo This was an idiomatic translation by the KJV reflecting characteristics of then-current English)

Reads ldquoSo Christ has now beshycome the high priest over all the good things that have come rdquo

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 more than 99 percent of the extant manuscript evidence the NIV translators have chosen this abysmal reading Undoubtedly this represents a deplorable liberal obsession with two of those horshyribly 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 deshyceptionmdashmost being correct (majority) The Greek apparatshyus supporting modern versions reads ldquogood things that have now come rdquo The ldquogood thingsrdquo to which the author of Hebrews refers clearlymdashbased on context and biblical doctrinemdashare believersrsquo eternal heavshyenly inheritance received through acceptance of Christ and rewards for godly deeds done on Earth Only two early Greek MSS support the NIV reading

Hebrews 1034 mdash ldquoFor ye had compassion of me in my bonds and took joyfully the spoiling of your goods knowing in yourshyselves that ye have in heaven a better and an enduring subshystancerdquo

(The KJV reading does transpose the Majority textrsquos ldquoand remaining possessionrdquo and ldquoin the heavensrdquo)

Reads ldquoYou suffered along with those who were thrown into jail When all you owned was taken from you you accepted it with joy You knew you had better things waiting for you in eternshyityrdquo

(The Greek reads ldquo since you knew that you yourselves had a better and lasting possessionrdquo Hence the NLT defies its own source by inserting ldquoin eternityrdquo)

Reads ldquoFor you showed symshypathy to the prisoners and accepshyted joyfully the seizure of your property knowing that you have for yourselves a better possesshysion 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 Majority text supports the insertion of ldquoin heavenrdquo (ldquoin the heavensrdquo) which certainly is different from the less-specifshyic ldquoeternityrdquo and from ldquolasting possessionsrdquo Again on the basis of the older but corrupt Alexandrian (Egyptian) manushyscripts P46 Aleph and D plus the more-reliable Codex A the ldquocritical textrdquo reigns supreme in the modern versions Other modern support is from P13 one cursive some of the Byz several of the Old Latin some Ethiopic more

Hebrews 1111 mdash ldquoThrough faith also Sara herself received strength to conceive seed and was delivered of a child when she was past age because she judged him faithful who had promisedrdquo

Reads ldquoIt was by faith that Sarah together with Abraham was able to have a child even though they were too old and Sarah was barren rdquo Footnote reads ldquoSome mashynuscripts read It was by faith that Sarah was able to have a child even though she was too old and barren rdquo

Reads ldquoBy faith even Sarah hershyself received ability to conceive even beyond the proper time of life since she considered Him faithful who had promisedrdquo

(The Zondervan interlinear inserts 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 enshyabled to become a father because he considered him faithful who had made the promiserdquo Footnote reads ldquoOr By faith even Sarah who was past age was enabled to bear children rdquo

Majority supports the KJV reading The NU text reads ldquoBy faith Abraham was enabled to become a father rdquo yet the NASB defies the same source text Why the divergence here Modern translators vacillate among their apparatuses and MSSmdashwhatever suits them They are attempting to ldquoreconshystruct the original Scripturesrdquo yet have not decided which texts are puremdashabsolute folly

KJV NLT NASB NIV PROBLEMHebrews 1137 mdash ldquoThey were stoned they were sawn asunder were tempted were slain with the sword they wandered about in sheepskins and goatskins being destitute afflicted tormenshyted rdquo

Reads ldquoSome died by stoning and others were sawn in half others were killed with the sword Some went about in skins of sheep and goats hungry and oppressed and mistreatedrdquo

Reads ldquoThey were stoned they were sawn in two they were tempted they were put to death with the sword they went about in sheepskins in goatskins being destitute afflicted ill-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 modern versions excludes ldquowere temptedrdquo the NASB inshycludes it anyway Again why are the translators defying their own source text Probably beshycause they know that doing so is correct Also note the NASB footnotemdashprobably referring to Aleph or B Most moderns do not believe in ldquoverbalrdquo inspirashytionmdashthe actual words of God in the pure Scriptures This alshylows them to manipulate and mix textsmdasheven denigrate the supernatural

James 220 mdash ldquoBut wilt thou know O vain man that faith without works is deadrdquo

NLT ldquoFool When will you ever learn that faith that does not resshyult in good deeds is uselessrdquo

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 OL 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) inshycluding one of the modern ldquocritical textrdquo keystones Coshydex Sinaiticus (Aleph) A and C-3 (3rd corrected) also supshyport the Majority reading plus six other major uncials and much much more Note that dead and useless have very different meanings

James 44 mdash ldquoYe adulterers and adulteresses know ye not that the friendship of the world is enshymity with God whosoever therefore will be a friend of the world is the enemy of Godrdquo

Reads ldquoYou adulterers Donrsquot you realize that friendship with this world makes you an enemy of God I say it again that if your aim is to enjoy this world you canrsquot be a friend of Godrdquo

Reads ldquoYou adulteresses do you not know that friendship with the world is hostility toward God Therefore whoever wishes to be a friend of the world makes himshyself an enemy of Godrdquo

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 becomes an enemy of Godrdquo

(Minority Greek support exists in Aleph A B several Old Latin and one Vulgate and the Peshitta (2nd) Armenian (5th) Ethiopic (4th or 6th) and Coptic [two versions] plus some of the Majority 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 NLT NASB NIV PROBLEMI 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

Reads ldquoNow you can have sinshycere love for each other as brothshyers and sisters because you were cleansed from your sins when you accepted the truth of the Good Newsrdquo Footnotes read ldquo122a Greek can have brotherly love 122b Some manuscripts read with a pure heartrdquo

Reads ldquoSince you have in obedishyence to the truth purified your souls for a sincere love of the brethren fervently love one anshyother from the heartrdquo Footnote reads ldquoTwo early mss read a clean heartrdquo(The minority has excellent support in five significant uncials and many other Byz Greek P72 the Peshitta and Harclean the Vulgate and the Coptic plus portions of the OL and Arm)

Reads ldquoNow that you have purishyfied yourselves by obeying the truth so that you have sincere love for your brothers love one another deeply from the heartrdquo Footnote reads ldquoSome early mashynuscripts from a pure heartrdquo

(Footnote reads ldquoSome early manuscripts from a pure heartrdquo)

Though the most-ancient manushyscript evidence (five of the oldshyest extant MSSmdashP72 [3rd Censhytury papyrus] Aleph A B C) supports the omission of ldquothrough the Spiritrdquo the Majorshyity 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 The Greek always holds the greatest weight because it is the original language of the New Testament

I 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)

NLT ldquoYou must crave pure spirshyitual milk so that you can grow into the fullness of your salvashytionrdquo

(The NA text reads ldquoof the wordrdquo after ldquospiritual milkrdquo yet the HCSB translators omit it Why The NA also reads ldquoby 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 are saved so ldquogrow up to [or lsquointorsquo] would be incorrect)

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 ldquoby it you may grow up to (or ldquointordquo) salvation rdquo The translators appear to be unsure as to the spiritual state of Peterrsquos readers hence substituting ldquoin respect tordquo for ldquoup in your rdquo Furthermore the English translation does not match the minority Greek source apparatus Also the translators appear to have reached a hybrid compromise with ldquoin respect tordquo substituted 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 ldquoby 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 transshylators too have reached a comshypromising reading)

Majority reads ldquo by it you may growrdquo Writes JA Moorshyman of the contorted modern renderings resulting from nushymerous of the earliest MSS ldquoA classic salvation by works alteration which despite its unshycial and versional support canshynot possibly be right The NIV NASV translators did not transshylate literally hererdquo Indeed the NU text reads ldquo by it you may grow up to salvation rdquo The translators did not do so litershyally because they knew the Greek to be non-doctrinal (Salshyvation is a one-time event at a fixed moment mdashnot a process ) The Byz text L (9th) and three other Greek uncials are correct Support for the minority text are seven major uncials and much of the Greek cursives most OL the Vulgate more

I 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 in Christrdquo

NRSV reads ldquoYet do it with gentleness and reverenceb Keep your conscience clear so that when you are maligned those who abuse you for your conduct in Christ may be put to shamerdquoFootnote reads ldquob Or respectrdquo

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 conshyscience 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 NLT NASB NIV PROBLEMI Peter 41 mdash ldquoForasmuch then as Christ hath suffered for us in the flesh arm yourselves likeshywise with the same mind for he that hath suffered in the flesh hath ceased from sin rdquo

Reads ldquoSo then since Christ suffered physical pain you must arm yourselves with the same atshytitude he had and be ready to suffer For if you are willing to suffer for Christ you have deshycided to stop sinningrdquo

Reads ldquoTherefore since Christ has suffered in the flesh arm yourselves also with the same purpose because he who has sufshyfered in the flesh has ceased from sinrdquo Footnote reads ldquoIe suffered deathrdquo

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 unshycials plus the Harclean Arshymenian and Ethiopic include ldquofor usrdquo The chief opponents are P72 (2nd) B and C For whom did Christ suffer and die Was it for the flora and fauna Nomdashfor His greatest creation mankind Note footshynote two for the HCSB stating the obviousmdashbut ldquoprobablyrdquo

II 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

Reads ldquo or because they wanted to prophecy It was the Holy Spirit who moved the prophets to speak from Godrdquo

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 exshyisting Greek MSS contain ldquoholyrdquomdashincluding codices A and C plus seven other major uncials the Syriac Philoxenian (6th) and more But the essenshytial modern-version pillar Coshydex B omits the wordmdashas do P72 P (9th) many Greek cursshyives the Harclean Bohairic and Arm

II Peter 24 mdash ldquoFor if God spared not the angels that sinned but cast them down to hell and delivered them into chains of darkness to be reserved unto judgment rdquo

Reads ldquoFor God did not spare even the angels when they sinned he threw them into hell in gloomy caves and darkness until the judgment dayrdquo Footshynote reads ldquoSome manuscripts read chains of gloomrdquo

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell and committed them to pits of darkness reshyserved for judgment rdquo

Reads ldquoFor if God did not spare angels when they sinned but sent them to hell putting them into gloomy dungeons to be held for judgment rdquo Footnote reads ldquoSome manuscripts into chains of darknessrdquo

(ldquoChains of gloom rdquo is okay)

The Majority reads ldquogave them over to chains of darkness rdquo The NA source reads ldquocommitting them to chains of thick (utter) darkness rdquo from the Greek seirais zophou (ldquochains of darknessrdquo)mdashsame as the Byz The NA Greek does not include tartaroshysas ldquocast down to hellrdquo Tarshytarus is not ldquolower than Hadesrdquo but the lower part of it

II Peter 217 mdash ldquoThese are wells without water clouds that are carried with a tempest to whom the mist of darkness is reshyserved for everrdquo

Reads ldquoThese people are as useshyless as dried-up springs of water or as clouds blown away by the windmdashpromising much and deshylivering nothing They are doomed to blackest darknessrdquo

(From whence comes ldquo promshyising much and delivering nothingrdquo

Reads ldquoThese are springs withshyout water and mists driven by a storm for whom the black darkshyness has been reservedrdquo

Reads ldquoThese men are springs without water and mists driven by a storm Blackest darkness is reserved for themrdquo

(This reading may have resulted from an early scribersquos disdain for unbelieversrsquo eternal damnationmdashas opposed to annihilation by God However based on the supporting versional evidence it is possible that a well-meaning scribe may have added the words ldquofor everrdquo)

The Majority reads ldquofor everrdquo as well as uncials A C L P 049 056 0142 and 0209 Opshyposing the Majority are a classhysic trio of the Alexandrian group P72 Aleph and Bmdashplus Psi 048 and some other Greek But the NUrsquos versional evidshyence is plentiful if not entirely reliable most OL Vulgate Harclean and Philoxenian Sahidic Bohairic

KJV NLT NASB NIV PROBLEMII 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 [1526])

NLT reads ldquoThen the heavens will pass away with a terrible noise and everything in them will disappear in fire and the earth and everything on it will be exposed to judgmentrdquo Footnote reads ldquoSome manuscripts read will be burned uprdquo

(The addition of ldquoto judgmentrdquo to ldquoexposedrdquo does not appear in the NU apparatus nor in the Westcott-Hort Greek text Hence it either has been drawn from another preshyferred ancient MSS or earlier critshyical edition or it simply is a modshyern interpolation [addition]

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 ldquorhoidzedonrdquo [hroyd-zay-donacute] here literally means ldquoloud noiserdquo and is used uniquely in this context in the New Testament It also means ldquowith a great noiserdquo ldquowhizzingly [hissing] with a crashrdquo or ldquowith roaring speedrdquo)

NIV reads ldquo The heavens will disappear with a roar the eleshyments will be destroyed by fire and the earth and everything in it will be laid barerdquo Footnote reads ldquoSome manuscripts be burned uprdquo

(The Greek eurethesetai [you-reth-āacute-set-ahee] meaning ldquowill be disshycoveredfound observed or gatheredrdquo here is substituted in the NIVmdashand other modern vershysionsmdashfor pareleusontahai [par-e-leuacute-sont-ahee] meaning ldquowillshall pass away in the KJV TR and Byz)

Majority reads ldquo in which the heavens with roaring speed (rhoidzedon) will pass away and the elements being burned up by intense heat will be destroyed and the earth and the works in it will be burned uprdquo Again note ldquosome manuscriptsrdquo being cited as having a different reading rather than ldquomostrdquo or ldquothe majorityrdquo Additionally the NU text reads ldquowill be exshyposed 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

I 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 Censhytury] wrote that it is ldquo an idenshytity in the essential element of our daily walk with the essential ele shy ment of Godrsquos beingrdquo)

Reads ldquoBut if we are living in the light of Godrsquos presence just as Christ is then we have fellowshyship with each other and the blood of Jesus his Son cleanses us from every sinrdquo

Reads ldquo But if we walk in the Light as He Himself is in the Light we have fellowship with one another and the blood of Jeshysus His Son cleanses us from all sinrdquo

(No footnote appears for any other reading Again the NASB 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 manuscriptsrdquo rather than the overwhelming majority that oppose)

Reads ldquoBut if we walk in the light as he is in the light we have fellowship with one anothshyer and the blood of Jesus his Son purifies us from all sinrdquo

(Footnote reads ldquob 7 Or everyrdquo [Reference to ldquoallrdquo mdashauthor]The minority text actually has greater overall support [but not in the Greek] Aleph B C P Psi and some Greek cursives the Syriac Peshitta [2nd] the Armenian [5th] the Sahidic [3rd or 4th]mdashnorthern Egyptian])

This is another of many exshyamples of lower Christology among the modern versions ldquoChristrdquo is separated from ldquoJeshysusmdashpossibly stemming from early Gnosticism Note how the NASB committee completely misinterpreted the meaning of ldquowalk in the lightrdquo whichmdashin this contextmdashis entirely reshymoved from some type of physical illumination in Godrsquos presence The NASB commitshytee mistranslated ldquolightrdquo (Godrsquos essence) as evidently being a literal manifestation of ldquophōsrdquo luminescence They also capitshyalized Light as if to further inshydicate that it might represent the Holy Spirit or some manishyfestation thereof or some other ldquodivine entityrdquo (Again Gnostishycism) The Byz is supported by A and five other Greek unshycials plus some variant Harclean and the Bohairic

KJV NLT NASB NIV PROBLEMI John 220 mdash ldquoBut ye have an unction from the Holy One and ye know all thingsrdquo

NLT ldquoBut you are not like that for the Holy Spirit has come upon you and all of you know the truthrdquo Footnote reads ldquoGreek But you have an anointshying from the Hoy Onerdquo

(The meaning of ldquohas come upon yourdquo is vastly different from ldquoan anointing [unction] from the Holy Onerdquo)

NASB ldquoBut you have an anointshying from the Holy One and you all knowrdquo

(The NASB translators showed sound judgment and wisdom in this case not altering ldquounctionrdquo or ldquoanointingrdquomdashfrom the Greek chrisacute-ma meaning precisely anointing or unction Strongrsquos Refshyerence Number [ldquoSRNrdquo] 5545 But the translating committee switched the English words to suit their meaning As at left oidate means ldquoyou knowrdquo and pantes means ldquoallrdquo)

NIV ldquoBut you have an anointing from the Holy One and all of you know the truthrdquo Footnote reads ldquoSome manuscripts and you know all thingsrdquo

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 meaning of the verse is that as specified in the Jamshyieson-Fausset-Brown Bible Commentary (Vol 3 p 635) Johnrsquos readers knew all things ldquo needful for acting against antichristrsquos seductions and for Christian liferdquo Again NIVrsquos ldquosomerdquo is wholly deceptive Most or majority would be correct Byz A six other unshycials the Vulgate the Harclean the Armenian and Ethiopic the Bohairic the Vulgate others

I John 43 mdash ldquoAnd every spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is that spirit of antichrist whereof ye have heard that it should come and even now already is it in the worldrdquo

Reads ldquoIf a prophet does not acshyknowledge Jesus that person is not from God Such a person has the spirit of the Antichrist You have heard that he is going to come into the world and he is alshyready hererdquo

(The essence of this passage is not to warn against those prophets who do not acknowledge Christ as the Son of God per say but 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 heremdashnot that Christ was not God From the First Century Gnostic Docetists held that Christ came as a ldquophantomrdquo form who was reshyplaced by a separate fleshy ldquomanrdquo on the crossmdashhence Christrsquos death being meaningless)

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

(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

(No footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modern versions hinge again on Aleph and B which differ from each other 3036 times in the Gospels alonemdashaside from spelling grammar and personal pronouns (Some wording also is different) Supporting these are Psi (9th) some cursives the Coptic the Vulgate and more What is more at least one modshyern-version interlinear ldquoBiblerdquo shows inclusion of these five words (in the English translashytion below the Greek) yet the translators omit them in the acshycompanying text as well as in their standard versionsmdashas you see at leftmdashof these translashytions Pro-modern usage against overwhelming MSS evidence Byz six Greek uncials the Peshyshitta amp Harclean

KJV NLT NASB NIV PROBLEMRevelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

Reads ldquoFor the great day of their wrath has come and who will be able to surviverdquo

Reads ldquo for the great day of their wrath has come and who is able to standrdquo

(No footnote exists for any other reading)

Reads ldquoFor the great day of their wrath has come and who can standrdquo

(No footnote exists for any other reading)

The Majority text joined by A P and 046 plus the Bohairic Armenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a personal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immedishyately before v 17 begins Conshyclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several OL)

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

NLT reads ldquoBlessed are those who wash their robes so that they can enter through the gates of the city and eat the fruit from the tree of liferdquo

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

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 Majority text supports ldquo they that do his commandshymentsrdquo The Byzantine (Majorshyity) reads ldquoBlessed are those who do his commands rdquo Aleph and A oppose (B trunshycated after Hebrews 913) Also supporting the Byz are the Philoxenian and Harclean the Bohairic and the Armenian

KJV NLT NASB NIV PROBLEMAlthough 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 Extant Byzantine text manuscripts date back to possibly the Fourth Century hence having a pure hershyitage extending back potentially about 1600 years to date

Although promoted as a ldquodynamic equivalencerdquo Bible version the NLT clearly proves to be a hybrid of this ldquothought-for-thoughtrdquo type and a paraphrase It is one step closer to a dynamic equivalence version from the Living Bible and The Book its predecessors Again the NLT as virtually every other New Testament produced since the ERV of 1881 is based on a drastically different source ldquocriticshyal apparatusrdquo which in turn is founded upon variously corrupt manuscripts not of the Byzantine type codices Aleph A B C D and several others of later authorshyship (mostly Aleph and B)

Long regarded as one of the ldquomost accuraterdquo and literal translations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo against its Greek source text This version also takes liberties in word and phrase order based on its own source Greek and it most often fails to footnote significant variant readings such as those of the Majority text It freshyquently has been mistranslated 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

The most classic deceptive literal-dynamic equivalence version available the NIV is a subtly comshypromising bridge between devoshytion to its own corrupt Greek source text and its commitment to a stylized modernistic concession to a wanton worldly readership It softens the Biblersquos critical warnshyings and harsh realities alters bibshylical doctrine (as the others) and aggregately constitutes a vitiated Gospel of positivism eagerly emshybraced by both believers and unbeshylievers alike It is a version espeshycially designed for and appealing to those having ldquoitching earsrdquo (II Timothy 43)

Since the First Century heretics have attacked Godrsquos Word modifying it adding to it and subtracting from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human conshystructs and self-serving manipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically editedrdquo textual apshyparatus forced upon the public by naturalistic scholars and linshyguistic ldquostylistsrdquo Bible societshyies have become a collective corporate rich CEO

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 four-plus years in extensively and intens shyively 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 (since controversial English Revision Version New Testament in 1881 inclusive)V Biblical and theological scholarship in the modern ageV Theological modernismrsquos early mass movement in the Nineteenth Century

To wit Mr Scott has read 34 books and papersmdashmostly lengthy scholarly booksmdashduring the past five-plus 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 Nolan Jones a leading living authority on OT chronology and events (The Chronology of The Old Testament) and Dr DA Waite an eminent Greek scholar and prodigious author provided highly 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 capacity 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 AG Hobbs Publications 1991) Which Version is the Bible 19th ed rev and enlarged (Goodyear AZ KingsWord Press 2006) Interlinear Hebrew-Greek-English Bible Vol 4 2nd ed (Lafayshyette IN 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 MI Way of Life Literature 2005) The Modern Bible Version Hall of Shame (Port Huron MI Way of Life Litershyature 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 MA Hendrickson Publishers Inc 2002) Theological Dicshytionary of the New Testament Abridged in One Volume (Grand Rapids MI 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

KJV NLT NASB NIV PROBLEMI Timothy 316 mdash ldquoAnd without controversy great is the mystery of godliness God was manifest in the flesh justified in the Spirshyit seen of angels preached unto the Gentiles believed on in the world received up into gloryrdquo

Reads ldquoWithout question this is the great mystery of our faith Christ appeared in the flesh and was shown to be righteous by the Spirit He was seen by angels and was announced to the nashytions He was believed on in the world and was taken up into heavenrdquo Footnote reads ldquo316a Greek Who some manuscripts read God 316b Or in his spirit 316c Greek in gloryrdquo

(The Godhead has three distinct persons and this is critically imshyportant doctrinemdashwhich is not acshyknowledged here)

Reads ldquoBy common confession great is the mystery of godliness He who was revealed in the flesh was vindicated in the Spirshyit seen by angels proclaimed among the nations believed on in the world taken up in gloryrdquo

Reads ldquoBeyond all question the mystery of godliness is great He appeared in a body was vindicshyated by the Spirit was seen by angels was preached among the nations was believed on in the world was taken up in gloryrdquo Footnote reads ldquoc16 Some 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 foreshymost passages clearly estabshylishing Godrsquos manifestation in the flesh in the form of His Son Jesus Christ

I 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 I Peter 414)

NLT reads a milder ldquosuffer muchrdquo Footnote reads ldquoSome manuscripts read and striverdquo

(The minority Greek source reads ldquotoiling [kop-ee-ahacute-ō] and strugshygling [aacute-gonidacute-zo-mahee]rdquo rather than ldquolabour and suffer reproachrdquo)

The NASB also milder than the KJV reads ldquostriverdquo

The NIV also mitigates the denotation 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 Bezae (D) three major uncials and six others plus much more ldquoSuffer reshyproachrdquo places the rightful burshyden of discipleship and subshysequent receipt of rebuke etc on the believer Jesus said that faithful believers will be re shy proached

I 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

NLT has the embarrassingly pedshyestrian ldquoThese people always cause trouble Their minds are corrupt and they donrsquot tell the truth To them religion is just a way to get richrdquo

NASB ldquo and constant friction between men of depraved mind and deprived of the truth who suppose that godliness is a means of gainrdquo

(The Greek apestereacutemenōn means both ldquodestituterdquo and ldquodeprivedrdquomdashthe compound root words being apo ldquoto separaterdquo and stereacuteo ldquoto depriverdquo Hence combining the words in effect enhances the potency of the Greek word Greek is a language of emphasis through repetition and the use of double positives and double negatives)

NIV ldquo and constant friction between men of corrupt mind who have been robbed of the truth and who think that godlishyness is a means to financial gainrdquo

The Majority reading supports ldquofrom such withdraw thyselfrdquo as does the Greek of D-2 (2nd

corrected) and five other major Greek plus the Syriac Peshitta (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

mdashII Corinthians 617

KJV NLT NASB NIV PROBLEMHebrews 13 mdash ldquoWho being the brightness of his glory and the express image of his person and upholding all things by the word of his power when he had by himself purged our sins sat down on the right hand of the Majesty on high rdquo

Reads ldquoThe Son reflects Godrsquos own glory and everything about him represents God exactly He sustains the universe by the mighty power of his command After he died to cleanse us from the stain of sin he sat down in the place of honor at the right hand of the majestic God in heavenrdquo

Reads ldquoAnd He is the radiance of His glory and exact representshytion of His nature and upholds all things by the word of His power When He had made pushyrification of sins He sat down at the right hand of the Majesty on high rdquo

(Sinaiticus [Aleph] Alexandrinus [A] and Vaticanus [B] support this reading along with many other Greek several of the Old Latin the Vulgate and the Armenian)

Reads ldquoThe Son is the radiance of Godrsquos glory and the exact repshyresentation of his being sustainshying all things by his powerful word After he had provided pushyrification for sins he sat down at the right hand of the Majesty in heavenrdquo

(ldquoWord of his powerrdquo and ldquopowerful wordrdquo differ ldquoThe Wordrdquo is from the Sonrsquos authority It is not just a ldquopowerful wordrdquo but also a ldquoWord of His powerrdquo mdashJFB Bible Comm Vol 3 p 527)

Majority text supports KJV reading ldquoby himself purged our sinsrdquo plus ancient papyrus P46 D H-c and nine other Greek plus the Peshitta Harclean and more What is missing in modshyern versions is that Christ alone expiated our sins through His vicarious bloody sacrifice This variant could be the result of early Gnosticism promoting the Catholic doctrine that works are part of salvation Some of the ldquoreveredrdquo early church fathers believed in thismdashan evolution into the early Romish Church

Hebrews 15a mdash ldquoFor unto which of the angels said he at any time Thou art my Son this day have I begotten theerdquo

NLT ldquoFor God never said to any angel what he said to Jesus lsquoYou are my Son Today I have beshycome your Fatherrdquo Footnote reads ldquoOr Today I reveal you as my Sonrdquo

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 angels did God ever say lsquoYou are my Son today I have become your Fatherrsquordquo Footnote reads ldquoOr have begotten yourdquo

(The Greek gennao does mean lastly ldquoto fatherrdquo but the NIV reading is passive almost indicating that some event occurred to also somehow ldquomake God Jesusrsquo fatherrdquo)

Majority text reads ldquobegotten theerdquo The Greek gennao (ghen-nahacute-ō) means ldquoto bear beget bring forth conceive fatherrdquo ldquoSpoken of the relashytionship between God and the Messiah called His Sonrdquo (Heb 15 et al) according to Strongrsquos Complete Word Study Concordance (God had always been Jesusrsquo father but had ldquobeshygottenrdquo Him in the flesh at His earthly birth)

Hebrews 721 mdash ldquo(For those priests were made without an oath but this with an oath by him that said unto him The Lord sware and will not repent Thou art a priest for ever after the orshyder of Melchisedec )rdquo

(Remember Godrsquos warning in Revelation against ldquoadding tordquo or ldquotaking away fromrdquo Godrsquos words The Scriptures are Godrsquos words ldquobreathed outrdquo to elected men beshying His chosen instruments)

Omits ldquoafter the order of Melchisedecrdquo

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 ldquoantetyperdquo 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 OL MSS the Vulgate the Arshymenian the Sahidic and some Bohairic [Coptic] testify to the minority textual apparatuses)

The Majority text includes ldquoafter the order of Melchise-dekrdquo as do codices Aleph-2 A D nine other Greek MSS the Peshitta and Harclean the Ethiopic and more It seems clear here that some scribe simply committed the error of haplography accidentally omitting words that he thought absent from the ldquoexemplarrdquo (copyistrsquos source)mdashor that he disagreed with the source readshying and omitted it

KJV NLT NASB NIV PROBLEMHebrews 911 mdash ldquoBut Christ beshying come an high priest of good things to come by a greater and more perfect tabernacle not made with hands that is to say not of this building rdquo

(Actually the Byzantine Greek and the Textus Receptus do not read ldquomore perfectrdquo but rather ldquocompleterdquo or ldquoperfectrdquo The Greek teleioteras does not carry the modifier ldquomorerdquo This was an idiomatic translation by the KJV reflecting characteristics of then-current English)

Reads ldquoSo Christ has now beshycome the high priest over all the good things that have come rdquo

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 more than 99 percent of the extant manuscript evidence the NIV translators have chosen this abysmal reading Undoubtedly this represents a deplorable liberal obsession with two of those horshyribly 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 deshyceptionmdashmost being correct (majority) The Greek apparatshyus supporting modern versions reads ldquogood things that have now come rdquo The ldquogood thingsrdquo to which the author of Hebrews refers clearlymdashbased on context and biblical doctrinemdashare believersrsquo eternal heavshyenly inheritance received through acceptance of Christ and rewards for godly deeds done on Earth Only two early Greek MSS support the NIV reading

Hebrews 1034 mdash ldquoFor ye had compassion of me in my bonds and took joyfully the spoiling of your goods knowing in yourshyselves that ye have in heaven a better and an enduring subshystancerdquo

(The KJV reading does transpose the Majority textrsquos ldquoand remaining possessionrdquo and ldquoin the heavensrdquo)

Reads ldquoYou suffered along with those who were thrown into jail When all you owned was taken from you you accepted it with joy You knew you had better things waiting for you in eternshyityrdquo

(The Greek reads ldquo since you knew that you yourselves had a better and lasting possessionrdquo Hence the NLT defies its own source by inserting ldquoin eternityrdquo)

Reads ldquoFor you showed symshypathy to the prisoners and accepshyted joyfully the seizure of your property knowing that you have for yourselves a better possesshysion 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 Majority text supports the insertion of ldquoin heavenrdquo (ldquoin the heavensrdquo) which certainly is different from the less-specifshyic ldquoeternityrdquo and from ldquolasting possessionsrdquo Again on the basis of the older but corrupt Alexandrian (Egyptian) manushyscripts P46 Aleph and D plus the more-reliable Codex A the ldquocritical textrdquo reigns supreme in the modern versions Other modern support is from P13 one cursive some of the Byz several of the Old Latin some Ethiopic more

Hebrews 1111 mdash ldquoThrough faith also Sara herself received strength to conceive seed and was delivered of a child when she was past age because she judged him faithful who had promisedrdquo

Reads ldquoIt was by faith that Sarah together with Abraham was able to have a child even though they were too old and Sarah was barren rdquo Footnote reads ldquoSome mashynuscripts read It was by faith that Sarah was able to have a child even though she was too old and barren rdquo

Reads ldquoBy faith even Sarah hershyself received ability to conceive even beyond the proper time of life since she considered Him faithful who had promisedrdquo

(The Zondervan interlinear inserts 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 enshyabled to become a father because he considered him faithful who had made the promiserdquo Footnote reads ldquoOr By faith even Sarah who was past age was enabled to bear children rdquo

Majority supports the KJV reading The NU text reads ldquoBy faith Abraham was enabled to become a father rdquo yet the NASB defies the same source text Why the divergence here Modern translators vacillate among their apparatuses and MSSmdashwhatever suits them They are attempting to ldquoreconshystruct the original Scripturesrdquo yet have not decided which texts are puremdashabsolute folly

KJV NLT NASB NIV PROBLEMHebrews 1137 mdash ldquoThey were stoned they were sawn asunder were tempted were slain with the sword they wandered about in sheepskins and goatskins being destitute afflicted tormenshyted rdquo

Reads ldquoSome died by stoning and others were sawn in half others were killed with the sword Some went about in skins of sheep and goats hungry and oppressed and mistreatedrdquo

Reads ldquoThey were stoned they were sawn in two they were tempted they were put to death with the sword they went about in sheepskins in goatskins being destitute afflicted ill-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 modern versions excludes ldquowere temptedrdquo the NASB inshycludes it anyway Again why are the translators defying their own source text Probably beshycause they know that doing so is correct Also note the NASB footnotemdashprobably referring to Aleph or B Most moderns do not believe in ldquoverbalrdquo inspirashytionmdashthe actual words of God in the pure Scriptures This alshylows them to manipulate and mix textsmdasheven denigrate the supernatural

James 220 mdash ldquoBut wilt thou know O vain man that faith without works is deadrdquo

NLT ldquoFool When will you ever learn that faith that does not resshyult in good deeds is uselessrdquo

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 OL 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) inshycluding one of the modern ldquocritical textrdquo keystones Coshydex Sinaiticus (Aleph) A and C-3 (3rd corrected) also supshyport the Majority reading plus six other major uncials and much much more Note that dead and useless have very different meanings

James 44 mdash ldquoYe adulterers and adulteresses know ye not that the friendship of the world is enshymity with God whosoever therefore will be a friend of the world is the enemy of Godrdquo

Reads ldquoYou adulterers Donrsquot you realize that friendship with this world makes you an enemy of God I say it again that if your aim is to enjoy this world you canrsquot be a friend of Godrdquo

Reads ldquoYou adulteresses do you not know that friendship with the world is hostility toward God Therefore whoever wishes to be a friend of the world makes himshyself an enemy of Godrdquo

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 becomes an enemy of Godrdquo

(Minority Greek support exists in Aleph A B several Old Latin and one Vulgate and the Peshitta (2nd) Armenian (5th) Ethiopic (4th or 6th) and Coptic [two versions] plus some of the Majority 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 NLT NASB NIV PROBLEMI 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

Reads ldquoNow you can have sinshycere love for each other as brothshyers and sisters because you were cleansed from your sins when you accepted the truth of the Good Newsrdquo Footnotes read ldquo122a Greek can have brotherly love 122b Some manuscripts read with a pure heartrdquo

Reads ldquoSince you have in obedishyence to the truth purified your souls for a sincere love of the brethren fervently love one anshyother from the heartrdquo Footnote reads ldquoTwo early mss read a clean heartrdquo(The minority has excellent support in five significant uncials and many other Byz Greek P72 the Peshitta and Harclean the Vulgate and the Coptic plus portions of the OL and Arm)

Reads ldquoNow that you have purishyfied yourselves by obeying the truth so that you have sincere love for your brothers love one another deeply from the heartrdquo Footnote reads ldquoSome early mashynuscripts from a pure heartrdquo

(Footnote reads ldquoSome early manuscripts from a pure heartrdquo)

Though the most-ancient manushyscript evidence (five of the oldshyest extant MSSmdashP72 [3rd Censhytury papyrus] Aleph A B C) supports the omission of ldquothrough the Spiritrdquo the Majorshyity 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 The Greek always holds the greatest weight because it is the original language of the New Testament

I 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)

NLT ldquoYou must crave pure spirshyitual milk so that you can grow into the fullness of your salvashytionrdquo

(The NA text reads ldquoof the wordrdquo after ldquospiritual milkrdquo yet the HCSB translators omit it Why The NA also reads ldquoby 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 are saved so ldquogrow up to [or lsquointorsquo] would be incorrect)

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 ldquoby it you may grow up to (or ldquointordquo) salvation rdquo The translators appear to be unsure as to the spiritual state of Peterrsquos readers hence substituting ldquoin respect tordquo for ldquoup in your rdquo Furthermore the English translation does not match the minority Greek source apparatus Also the translators appear to have reached a hybrid compromise with ldquoin respect tordquo substituted 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 ldquoby 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 transshylators too have reached a comshypromising reading)

Majority reads ldquo by it you may growrdquo Writes JA Moorshyman of the contorted modern renderings resulting from nushymerous of the earliest MSS ldquoA classic salvation by works alteration which despite its unshycial and versional support canshynot possibly be right The NIV NASV translators did not transshylate literally hererdquo Indeed the NU text reads ldquo by it you may grow up to salvation rdquo The translators did not do so litershyally because they knew the Greek to be non-doctrinal (Salshyvation is a one-time event at a fixed moment mdashnot a process ) The Byz text L (9th) and three other Greek uncials are correct Support for the minority text are seven major uncials and much of the Greek cursives most OL the Vulgate more

I 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 in Christrdquo

NRSV reads ldquoYet do it with gentleness and reverenceb Keep your conscience clear so that when you are maligned those who abuse you for your conduct in Christ may be put to shamerdquoFootnote reads ldquob Or respectrdquo

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 conshyscience 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 NLT NASB NIV PROBLEMI Peter 41 mdash ldquoForasmuch then as Christ hath suffered for us in the flesh arm yourselves likeshywise with the same mind for he that hath suffered in the flesh hath ceased from sin rdquo

Reads ldquoSo then since Christ suffered physical pain you must arm yourselves with the same atshytitude he had and be ready to suffer For if you are willing to suffer for Christ you have deshycided to stop sinningrdquo

Reads ldquoTherefore since Christ has suffered in the flesh arm yourselves also with the same purpose because he who has sufshyfered in the flesh has ceased from sinrdquo Footnote reads ldquoIe suffered deathrdquo

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 unshycials plus the Harclean Arshymenian and Ethiopic include ldquofor usrdquo The chief opponents are P72 (2nd) B and C For whom did Christ suffer and die Was it for the flora and fauna Nomdashfor His greatest creation mankind Note footshynote two for the HCSB stating the obviousmdashbut ldquoprobablyrdquo

II 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

Reads ldquo or because they wanted to prophecy It was the Holy Spirit who moved the prophets to speak from Godrdquo

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 exshyisting Greek MSS contain ldquoholyrdquomdashincluding codices A and C plus seven other major uncials the Syriac Philoxenian (6th) and more But the essenshytial modern-version pillar Coshydex B omits the wordmdashas do P72 P (9th) many Greek cursshyives the Harclean Bohairic and Arm

II Peter 24 mdash ldquoFor if God spared not the angels that sinned but cast them down to hell and delivered them into chains of darkness to be reserved unto judgment rdquo

Reads ldquoFor God did not spare even the angels when they sinned he threw them into hell in gloomy caves and darkness until the judgment dayrdquo Footshynote reads ldquoSome manuscripts read chains of gloomrdquo

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell and committed them to pits of darkness reshyserved for judgment rdquo

Reads ldquoFor if God did not spare angels when they sinned but sent them to hell putting them into gloomy dungeons to be held for judgment rdquo Footnote reads ldquoSome manuscripts into chains of darknessrdquo

(ldquoChains of gloom rdquo is okay)

The Majority reads ldquogave them over to chains of darkness rdquo The NA source reads ldquocommitting them to chains of thick (utter) darkness rdquo from the Greek seirais zophou (ldquochains of darknessrdquo)mdashsame as the Byz The NA Greek does not include tartaroshysas ldquocast down to hellrdquo Tarshytarus is not ldquolower than Hadesrdquo but the lower part of it

II Peter 217 mdash ldquoThese are wells without water clouds that are carried with a tempest to whom the mist of darkness is reshyserved for everrdquo

Reads ldquoThese people are as useshyless as dried-up springs of water or as clouds blown away by the windmdashpromising much and deshylivering nothing They are doomed to blackest darknessrdquo

(From whence comes ldquo promshyising much and delivering nothingrdquo

Reads ldquoThese are springs withshyout water and mists driven by a storm for whom the black darkshyness has been reservedrdquo

Reads ldquoThese men are springs without water and mists driven by a storm Blackest darkness is reserved for themrdquo

(This reading may have resulted from an early scribersquos disdain for unbelieversrsquo eternal damnationmdashas opposed to annihilation by God However based on the supporting versional evidence it is possible that a well-meaning scribe may have added the words ldquofor everrdquo)

The Majority reads ldquofor everrdquo as well as uncials A C L P 049 056 0142 and 0209 Opshyposing the Majority are a classhysic trio of the Alexandrian group P72 Aleph and Bmdashplus Psi 048 and some other Greek But the NUrsquos versional evidshyence is plentiful if not entirely reliable most OL Vulgate Harclean and Philoxenian Sahidic Bohairic

KJV NLT NASB NIV PROBLEMII 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 [1526])

NLT reads ldquoThen the heavens will pass away with a terrible noise and everything in them will disappear in fire and the earth and everything on it will be exposed to judgmentrdquo Footnote reads ldquoSome manuscripts read will be burned uprdquo

(The addition of ldquoto judgmentrdquo to ldquoexposedrdquo does not appear in the NU apparatus nor in the Westcott-Hort Greek text Hence it either has been drawn from another preshyferred ancient MSS or earlier critshyical edition or it simply is a modshyern interpolation [addition]

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 ldquorhoidzedonrdquo [hroyd-zay-donacute] here literally means ldquoloud noiserdquo and is used uniquely in this context in the New Testament It also means ldquowith a great noiserdquo ldquowhizzingly [hissing] with a crashrdquo or ldquowith roaring speedrdquo)

NIV reads ldquo The heavens will disappear with a roar the eleshyments will be destroyed by fire and the earth and everything in it will be laid barerdquo Footnote reads ldquoSome manuscripts be burned uprdquo

(The Greek eurethesetai [you-reth-āacute-set-ahee] meaning ldquowill be disshycoveredfound observed or gatheredrdquo here is substituted in the NIVmdashand other modern vershysionsmdashfor pareleusontahai [par-e-leuacute-sont-ahee] meaning ldquowillshall pass away in the KJV TR and Byz)

Majority reads ldquo in which the heavens with roaring speed (rhoidzedon) will pass away and the elements being burned up by intense heat will be destroyed and the earth and the works in it will be burned uprdquo Again note ldquosome manuscriptsrdquo being cited as having a different reading rather than ldquomostrdquo or ldquothe majorityrdquo Additionally the NU text reads ldquowill be exshyposed 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

I 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 Censhytury] wrote that it is ldquo an idenshytity in the essential element of our daily walk with the essential ele shy ment of Godrsquos beingrdquo)

Reads ldquoBut if we are living in the light of Godrsquos presence just as Christ is then we have fellowshyship with each other and the blood of Jesus his Son cleanses us from every sinrdquo

Reads ldquo But if we walk in the Light as He Himself is in the Light we have fellowship with one another and the blood of Jeshysus His Son cleanses us from all sinrdquo

(No footnote appears for any other reading Again the NASB 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 manuscriptsrdquo rather than the overwhelming majority that oppose)

Reads ldquoBut if we walk in the light as he is in the light we have fellowship with one anothshyer and the blood of Jesus his Son purifies us from all sinrdquo

(Footnote reads ldquob 7 Or everyrdquo [Reference to ldquoallrdquo mdashauthor]The minority text actually has greater overall support [but not in the Greek] Aleph B C P Psi and some Greek cursives the Syriac Peshitta [2nd] the Armenian [5th] the Sahidic [3rd or 4th]mdashnorthern Egyptian])

This is another of many exshyamples of lower Christology among the modern versions ldquoChristrdquo is separated from ldquoJeshysusmdashpossibly stemming from early Gnosticism Note how the NASB committee completely misinterpreted the meaning of ldquowalk in the lightrdquo whichmdashin this contextmdashis entirely reshymoved from some type of physical illumination in Godrsquos presence The NASB commitshytee mistranslated ldquolightrdquo (Godrsquos essence) as evidently being a literal manifestation of ldquophōsrdquo luminescence They also capitshyalized Light as if to further inshydicate that it might represent the Holy Spirit or some manishyfestation thereof or some other ldquodivine entityrdquo (Again Gnostishycism) The Byz is supported by A and five other Greek unshycials plus some variant Harclean and the Bohairic

KJV NLT NASB NIV PROBLEMI John 220 mdash ldquoBut ye have an unction from the Holy One and ye know all thingsrdquo

NLT ldquoBut you are not like that for the Holy Spirit has come upon you and all of you know the truthrdquo Footnote reads ldquoGreek But you have an anointshying from the Hoy Onerdquo

(The meaning of ldquohas come upon yourdquo is vastly different from ldquoan anointing [unction] from the Holy Onerdquo)

NASB ldquoBut you have an anointshying from the Holy One and you all knowrdquo

(The NASB translators showed sound judgment and wisdom in this case not altering ldquounctionrdquo or ldquoanointingrdquomdashfrom the Greek chrisacute-ma meaning precisely anointing or unction Strongrsquos Refshyerence Number [ldquoSRNrdquo] 5545 But the translating committee switched the English words to suit their meaning As at left oidate means ldquoyou knowrdquo and pantes means ldquoallrdquo)

NIV ldquoBut you have an anointing from the Holy One and all of you know the truthrdquo Footnote reads ldquoSome manuscripts and you know all thingsrdquo

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 meaning of the verse is that as specified in the Jamshyieson-Fausset-Brown Bible Commentary (Vol 3 p 635) Johnrsquos readers knew all things ldquo needful for acting against antichristrsquos seductions and for Christian liferdquo Again NIVrsquos ldquosomerdquo is wholly deceptive Most or majority would be correct Byz A six other unshycials the Vulgate the Harclean the Armenian and Ethiopic the Bohairic the Vulgate others

I John 43 mdash ldquoAnd every spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is that spirit of antichrist whereof ye have heard that it should come and even now already is it in the worldrdquo

Reads ldquoIf a prophet does not acshyknowledge Jesus that person is not from God Such a person has the spirit of the Antichrist You have heard that he is going to come into the world and he is alshyready hererdquo

(The essence of this passage is not to warn against those prophets who do not acknowledge Christ as the Son of God per say but 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 heremdashnot that Christ was not God From the First Century Gnostic Docetists held that Christ came as a ldquophantomrdquo form who was reshyplaced by a separate fleshy ldquomanrdquo on the crossmdashhence Christrsquos death being meaningless)

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

(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

(No footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modern versions hinge again on Aleph and B which differ from each other 3036 times in the Gospels alonemdashaside from spelling grammar and personal pronouns (Some wording also is different) Supporting these are Psi (9th) some cursives the Coptic the Vulgate and more What is more at least one modshyern-version interlinear ldquoBiblerdquo shows inclusion of these five words (in the English translashytion below the Greek) yet the translators omit them in the acshycompanying text as well as in their standard versionsmdashas you see at leftmdashof these translashytions Pro-modern usage against overwhelming MSS evidence Byz six Greek uncials the Peshyshitta amp Harclean

KJV NLT NASB NIV PROBLEMRevelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

Reads ldquoFor the great day of their wrath has come and who will be able to surviverdquo

Reads ldquo for the great day of their wrath has come and who is able to standrdquo

(No footnote exists for any other reading)

Reads ldquoFor the great day of their wrath has come and who can standrdquo

(No footnote exists for any other reading)

The Majority text joined by A P and 046 plus the Bohairic Armenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a personal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immedishyately before v 17 begins Conshyclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several OL)

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

NLT reads ldquoBlessed are those who wash their robes so that they can enter through the gates of the city and eat the fruit from the tree of liferdquo

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

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 Majority text supports ldquo they that do his commandshymentsrdquo The Byzantine (Majorshyity) reads ldquoBlessed are those who do his commands rdquo Aleph and A oppose (B trunshycated after Hebrews 913) Also supporting the Byz are the Philoxenian and Harclean the Bohairic and the Armenian

KJV NLT NASB NIV PROBLEMAlthough 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 Extant Byzantine text manuscripts date back to possibly the Fourth Century hence having a pure hershyitage extending back potentially about 1600 years to date

Although promoted as a ldquodynamic equivalencerdquo Bible version the NLT clearly proves to be a hybrid of this ldquothought-for-thoughtrdquo type and a paraphrase It is one step closer to a dynamic equivalence version from the Living Bible and The Book its predecessors Again the NLT as virtually every other New Testament produced since the ERV of 1881 is based on a drastically different source ldquocriticshyal apparatusrdquo which in turn is founded upon variously corrupt manuscripts not of the Byzantine type codices Aleph A B C D and several others of later authorshyship (mostly Aleph and B)

Long regarded as one of the ldquomost accuraterdquo and literal translations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo against its Greek source text This version also takes liberties in word and phrase order based on its own source Greek and it most often fails to footnote significant variant readings such as those of the Majority text It freshyquently has been mistranslated 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

The most classic deceptive literal-dynamic equivalence version available the NIV is a subtly comshypromising bridge between devoshytion to its own corrupt Greek source text and its commitment to a stylized modernistic concession to a wanton worldly readership It softens the Biblersquos critical warnshyings and harsh realities alters bibshylical doctrine (as the others) and aggregately constitutes a vitiated Gospel of positivism eagerly emshybraced by both believers and unbeshylievers alike It is a version espeshycially designed for and appealing to those having ldquoitching earsrdquo (II Timothy 43)

Since the First Century heretics have attacked Godrsquos Word modifying it adding to it and subtracting from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human conshystructs and self-serving manipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically editedrdquo textual apshyparatus forced upon the public by naturalistic scholars and linshyguistic ldquostylistsrdquo Bible societshyies have become a collective corporate rich CEO

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 four-plus years in extensively and intens shyively 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 (since controversial English Revision Version New Testament in 1881 inclusive)V Biblical and theological scholarship in the modern ageV Theological modernismrsquos early mass movement in the Nineteenth Century

To wit Mr Scott has read 34 books and papersmdashmostly lengthy scholarly booksmdashduring the past five-plus 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 Nolan Jones a leading living authority on OT chronology and events (The Chronology of The Old Testament) and Dr DA Waite an eminent Greek scholar and prodigious author provided highly 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 capacity 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 AG Hobbs Publications 1991) Which Version is the Bible 19th ed rev and enlarged (Goodyear AZ KingsWord Press 2006) Interlinear Hebrew-Greek-English Bible Vol 4 2nd ed (Lafayshyette IN 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 MI Way of Life Literature 2005) The Modern Bible Version Hall of Shame (Port Huron MI Way of Life Litershyature 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 MA Hendrickson Publishers Inc 2002) Theological Dicshytionary of the New Testament Abridged in One Volume (Grand Rapids MI 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

KJV NLT NASB NIV PROBLEMHebrews 13 mdash ldquoWho being the brightness of his glory and the express image of his person and upholding all things by the word of his power when he had by himself purged our sins sat down on the right hand of the Majesty on high rdquo

Reads ldquoThe Son reflects Godrsquos own glory and everything about him represents God exactly He sustains the universe by the mighty power of his command After he died to cleanse us from the stain of sin he sat down in the place of honor at the right hand of the majestic God in heavenrdquo

Reads ldquoAnd He is the radiance of His glory and exact representshytion of His nature and upholds all things by the word of His power When He had made pushyrification of sins He sat down at the right hand of the Majesty on high rdquo

(Sinaiticus [Aleph] Alexandrinus [A] and Vaticanus [B] support this reading along with many other Greek several of the Old Latin the Vulgate and the Armenian)

Reads ldquoThe Son is the radiance of Godrsquos glory and the exact repshyresentation of his being sustainshying all things by his powerful word After he had provided pushyrification for sins he sat down at the right hand of the Majesty in heavenrdquo

(ldquoWord of his powerrdquo and ldquopowerful wordrdquo differ ldquoThe Wordrdquo is from the Sonrsquos authority It is not just a ldquopowerful wordrdquo but also a ldquoWord of His powerrdquo mdashJFB Bible Comm Vol 3 p 527)

Majority text supports KJV reading ldquoby himself purged our sinsrdquo plus ancient papyrus P46 D H-c and nine other Greek plus the Peshitta Harclean and more What is missing in modshyern versions is that Christ alone expiated our sins through His vicarious bloody sacrifice This variant could be the result of early Gnosticism promoting the Catholic doctrine that works are part of salvation Some of the ldquoreveredrdquo early church fathers believed in thismdashan evolution into the early Romish Church

Hebrews 15a mdash ldquoFor unto which of the angels said he at any time Thou art my Son this day have I begotten theerdquo

NLT ldquoFor God never said to any angel what he said to Jesus lsquoYou are my Son Today I have beshycome your Fatherrdquo Footnote reads ldquoOr Today I reveal you as my Sonrdquo

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 angels did God ever say lsquoYou are my Son today I have become your Fatherrsquordquo Footnote reads ldquoOr have begotten yourdquo

(The Greek gennao does mean lastly ldquoto fatherrdquo but the NIV reading is passive almost indicating that some event occurred to also somehow ldquomake God Jesusrsquo fatherrdquo)

Majority text reads ldquobegotten theerdquo The Greek gennao (ghen-nahacute-ō) means ldquoto bear beget bring forth conceive fatherrdquo ldquoSpoken of the relashytionship between God and the Messiah called His Sonrdquo (Heb 15 et al) according to Strongrsquos Complete Word Study Concordance (God had always been Jesusrsquo father but had ldquobeshygottenrdquo Him in the flesh at His earthly birth)

Hebrews 721 mdash ldquo(For those priests were made without an oath but this with an oath by him that said unto him The Lord sware and will not repent Thou art a priest for ever after the orshyder of Melchisedec )rdquo

(Remember Godrsquos warning in Revelation against ldquoadding tordquo or ldquotaking away fromrdquo Godrsquos words The Scriptures are Godrsquos words ldquobreathed outrdquo to elected men beshying His chosen instruments)

Omits ldquoafter the order of Melchisedecrdquo

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 ldquoantetyperdquo 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 OL MSS the Vulgate the Arshymenian the Sahidic and some Bohairic [Coptic] testify to the minority textual apparatuses)

The Majority text includes ldquoafter the order of Melchise-dekrdquo as do codices Aleph-2 A D nine other Greek MSS the Peshitta and Harclean the Ethiopic and more It seems clear here that some scribe simply committed the error of haplography accidentally omitting words that he thought absent from the ldquoexemplarrdquo (copyistrsquos source)mdashor that he disagreed with the source readshying and omitted it

KJV NLT NASB NIV PROBLEMHebrews 911 mdash ldquoBut Christ beshying come an high priest of good things to come by a greater and more perfect tabernacle not made with hands that is to say not of this building rdquo

(Actually the Byzantine Greek and the Textus Receptus do not read ldquomore perfectrdquo but rather ldquocompleterdquo or ldquoperfectrdquo The Greek teleioteras does not carry the modifier ldquomorerdquo This was an idiomatic translation by the KJV reflecting characteristics of then-current English)

Reads ldquoSo Christ has now beshycome the high priest over all the good things that have come rdquo

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 more than 99 percent of the extant manuscript evidence the NIV translators have chosen this abysmal reading Undoubtedly this represents a deplorable liberal obsession with two of those horshyribly 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 deshyceptionmdashmost being correct (majority) The Greek apparatshyus supporting modern versions reads ldquogood things that have now come rdquo The ldquogood thingsrdquo to which the author of Hebrews refers clearlymdashbased on context and biblical doctrinemdashare believersrsquo eternal heavshyenly inheritance received through acceptance of Christ and rewards for godly deeds done on Earth Only two early Greek MSS support the NIV reading

Hebrews 1034 mdash ldquoFor ye had compassion of me in my bonds and took joyfully the spoiling of your goods knowing in yourshyselves that ye have in heaven a better and an enduring subshystancerdquo

(The KJV reading does transpose the Majority textrsquos ldquoand remaining possessionrdquo and ldquoin the heavensrdquo)

Reads ldquoYou suffered along with those who were thrown into jail When all you owned was taken from you you accepted it with joy You knew you had better things waiting for you in eternshyityrdquo

(The Greek reads ldquo since you knew that you yourselves had a better and lasting possessionrdquo Hence the NLT defies its own source by inserting ldquoin eternityrdquo)

Reads ldquoFor you showed symshypathy to the prisoners and accepshyted joyfully the seizure of your property knowing that you have for yourselves a better possesshysion 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 Majority text supports the insertion of ldquoin heavenrdquo (ldquoin the heavensrdquo) which certainly is different from the less-specifshyic ldquoeternityrdquo and from ldquolasting possessionsrdquo Again on the basis of the older but corrupt Alexandrian (Egyptian) manushyscripts P46 Aleph and D plus the more-reliable Codex A the ldquocritical textrdquo reigns supreme in the modern versions Other modern support is from P13 one cursive some of the Byz several of the Old Latin some Ethiopic more

Hebrews 1111 mdash ldquoThrough faith also Sara herself received strength to conceive seed and was delivered of a child when she was past age because she judged him faithful who had promisedrdquo

Reads ldquoIt was by faith that Sarah together with Abraham was able to have a child even though they were too old and Sarah was barren rdquo Footnote reads ldquoSome mashynuscripts read It was by faith that Sarah was able to have a child even though she was too old and barren rdquo

Reads ldquoBy faith even Sarah hershyself received ability to conceive even beyond the proper time of life since she considered Him faithful who had promisedrdquo

(The Zondervan interlinear inserts 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 enshyabled to become a father because he considered him faithful who had made the promiserdquo Footnote reads ldquoOr By faith even Sarah who was past age was enabled to bear children rdquo

Majority supports the KJV reading The NU text reads ldquoBy faith Abraham was enabled to become a father rdquo yet the NASB defies the same source text Why the divergence here Modern translators vacillate among their apparatuses and MSSmdashwhatever suits them They are attempting to ldquoreconshystruct the original Scripturesrdquo yet have not decided which texts are puremdashabsolute folly

KJV NLT NASB NIV PROBLEMHebrews 1137 mdash ldquoThey were stoned they were sawn asunder were tempted were slain with the sword they wandered about in sheepskins and goatskins being destitute afflicted tormenshyted rdquo

Reads ldquoSome died by stoning and others were sawn in half others were killed with the sword Some went about in skins of sheep and goats hungry and oppressed and mistreatedrdquo

Reads ldquoThey were stoned they were sawn in two they were tempted they were put to death with the sword they went about in sheepskins in goatskins being destitute afflicted ill-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 modern versions excludes ldquowere temptedrdquo the NASB inshycludes it anyway Again why are the translators defying their own source text Probably beshycause they know that doing so is correct Also note the NASB footnotemdashprobably referring to Aleph or B Most moderns do not believe in ldquoverbalrdquo inspirashytionmdashthe actual words of God in the pure Scriptures This alshylows them to manipulate and mix textsmdasheven denigrate the supernatural

James 220 mdash ldquoBut wilt thou know O vain man that faith without works is deadrdquo

NLT ldquoFool When will you ever learn that faith that does not resshyult in good deeds is uselessrdquo

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 OL 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) inshycluding one of the modern ldquocritical textrdquo keystones Coshydex Sinaiticus (Aleph) A and C-3 (3rd corrected) also supshyport the Majority reading plus six other major uncials and much much more Note that dead and useless have very different meanings

James 44 mdash ldquoYe adulterers and adulteresses know ye not that the friendship of the world is enshymity with God whosoever therefore will be a friend of the world is the enemy of Godrdquo

Reads ldquoYou adulterers Donrsquot you realize that friendship with this world makes you an enemy of God I say it again that if your aim is to enjoy this world you canrsquot be a friend of Godrdquo

Reads ldquoYou adulteresses do you not know that friendship with the world is hostility toward God Therefore whoever wishes to be a friend of the world makes himshyself an enemy of Godrdquo

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 becomes an enemy of Godrdquo

(Minority Greek support exists in Aleph A B several Old Latin and one Vulgate and the Peshitta (2nd) Armenian (5th) Ethiopic (4th or 6th) and Coptic [two versions] plus some of the Majority 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 NLT NASB NIV PROBLEMI 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

Reads ldquoNow you can have sinshycere love for each other as brothshyers and sisters because you were cleansed from your sins when you accepted the truth of the Good Newsrdquo Footnotes read ldquo122a Greek can have brotherly love 122b Some manuscripts read with a pure heartrdquo

Reads ldquoSince you have in obedishyence to the truth purified your souls for a sincere love of the brethren fervently love one anshyother from the heartrdquo Footnote reads ldquoTwo early mss read a clean heartrdquo(The minority has excellent support in five significant uncials and many other Byz Greek P72 the Peshitta and Harclean the Vulgate and the Coptic plus portions of the OL and Arm)

Reads ldquoNow that you have purishyfied yourselves by obeying the truth so that you have sincere love for your brothers love one another deeply from the heartrdquo Footnote reads ldquoSome early mashynuscripts from a pure heartrdquo

(Footnote reads ldquoSome early manuscripts from a pure heartrdquo)

Though the most-ancient manushyscript evidence (five of the oldshyest extant MSSmdashP72 [3rd Censhytury papyrus] Aleph A B C) supports the omission of ldquothrough the Spiritrdquo the Majorshyity 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 The Greek always holds the greatest weight because it is the original language of the New Testament

I 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)

NLT ldquoYou must crave pure spirshyitual milk so that you can grow into the fullness of your salvashytionrdquo

(The NA text reads ldquoof the wordrdquo after ldquospiritual milkrdquo yet the HCSB translators omit it Why The NA also reads ldquoby 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 are saved so ldquogrow up to [or lsquointorsquo] would be incorrect)

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 ldquoby it you may grow up to (or ldquointordquo) salvation rdquo The translators appear to be unsure as to the spiritual state of Peterrsquos readers hence substituting ldquoin respect tordquo for ldquoup in your rdquo Furthermore the English translation does not match the minority Greek source apparatus Also the translators appear to have reached a hybrid compromise with ldquoin respect tordquo substituted 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 ldquoby 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 transshylators too have reached a comshypromising reading)

Majority reads ldquo by it you may growrdquo Writes JA Moorshyman of the contorted modern renderings resulting from nushymerous of the earliest MSS ldquoA classic salvation by works alteration which despite its unshycial and versional support canshynot possibly be right The NIV NASV translators did not transshylate literally hererdquo Indeed the NU text reads ldquo by it you may grow up to salvation rdquo The translators did not do so litershyally because they knew the Greek to be non-doctrinal (Salshyvation is a one-time event at a fixed moment mdashnot a process ) The Byz text L (9th) and three other Greek uncials are correct Support for the minority text are seven major uncials and much of the Greek cursives most OL the Vulgate more

I 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 in Christrdquo

NRSV reads ldquoYet do it with gentleness and reverenceb Keep your conscience clear so that when you are maligned those who abuse you for your conduct in Christ may be put to shamerdquoFootnote reads ldquob Or respectrdquo

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 conshyscience 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 NLT NASB NIV PROBLEMI Peter 41 mdash ldquoForasmuch then as Christ hath suffered for us in the flesh arm yourselves likeshywise with the same mind for he that hath suffered in the flesh hath ceased from sin rdquo

Reads ldquoSo then since Christ suffered physical pain you must arm yourselves with the same atshytitude he had and be ready to suffer For if you are willing to suffer for Christ you have deshycided to stop sinningrdquo

Reads ldquoTherefore since Christ has suffered in the flesh arm yourselves also with the same purpose because he who has sufshyfered in the flesh has ceased from sinrdquo Footnote reads ldquoIe suffered deathrdquo

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 unshycials plus the Harclean Arshymenian and Ethiopic include ldquofor usrdquo The chief opponents are P72 (2nd) B and C For whom did Christ suffer and die Was it for the flora and fauna Nomdashfor His greatest creation mankind Note footshynote two for the HCSB stating the obviousmdashbut ldquoprobablyrdquo

II 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

Reads ldquo or because they wanted to prophecy It was the Holy Spirit who moved the prophets to speak from Godrdquo

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 exshyisting Greek MSS contain ldquoholyrdquomdashincluding codices A and C plus seven other major uncials the Syriac Philoxenian (6th) and more But the essenshytial modern-version pillar Coshydex B omits the wordmdashas do P72 P (9th) many Greek cursshyives the Harclean Bohairic and Arm

II Peter 24 mdash ldquoFor if God spared not the angels that sinned but cast them down to hell and delivered them into chains of darkness to be reserved unto judgment rdquo

Reads ldquoFor God did not spare even the angels when they sinned he threw them into hell in gloomy caves and darkness until the judgment dayrdquo Footshynote reads ldquoSome manuscripts read chains of gloomrdquo

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell and committed them to pits of darkness reshyserved for judgment rdquo

Reads ldquoFor if God did not spare angels when they sinned but sent them to hell putting them into gloomy dungeons to be held for judgment rdquo Footnote reads ldquoSome manuscripts into chains of darknessrdquo

(ldquoChains of gloom rdquo is okay)

The Majority reads ldquogave them over to chains of darkness rdquo The NA source reads ldquocommitting them to chains of thick (utter) darkness rdquo from the Greek seirais zophou (ldquochains of darknessrdquo)mdashsame as the Byz The NA Greek does not include tartaroshysas ldquocast down to hellrdquo Tarshytarus is not ldquolower than Hadesrdquo but the lower part of it

II Peter 217 mdash ldquoThese are wells without water clouds that are carried with a tempest to whom the mist of darkness is reshyserved for everrdquo

Reads ldquoThese people are as useshyless as dried-up springs of water or as clouds blown away by the windmdashpromising much and deshylivering nothing They are doomed to blackest darknessrdquo

(From whence comes ldquo promshyising much and delivering nothingrdquo

Reads ldquoThese are springs withshyout water and mists driven by a storm for whom the black darkshyness has been reservedrdquo

Reads ldquoThese men are springs without water and mists driven by a storm Blackest darkness is reserved for themrdquo

(This reading may have resulted from an early scribersquos disdain for unbelieversrsquo eternal damnationmdashas opposed to annihilation by God However based on the supporting versional evidence it is possible that a well-meaning scribe may have added the words ldquofor everrdquo)

The Majority reads ldquofor everrdquo as well as uncials A C L P 049 056 0142 and 0209 Opshyposing the Majority are a classhysic trio of the Alexandrian group P72 Aleph and Bmdashplus Psi 048 and some other Greek But the NUrsquos versional evidshyence is plentiful if not entirely reliable most OL Vulgate Harclean and Philoxenian Sahidic Bohairic

KJV NLT NASB NIV PROBLEMII 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 [1526])

NLT reads ldquoThen the heavens will pass away with a terrible noise and everything in them will disappear in fire and the earth and everything on it will be exposed to judgmentrdquo Footnote reads ldquoSome manuscripts read will be burned uprdquo

(The addition of ldquoto judgmentrdquo to ldquoexposedrdquo does not appear in the NU apparatus nor in the Westcott-Hort Greek text Hence it either has been drawn from another preshyferred ancient MSS or earlier critshyical edition or it simply is a modshyern interpolation [addition]

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 ldquorhoidzedonrdquo [hroyd-zay-donacute] here literally means ldquoloud noiserdquo and is used uniquely in this context in the New Testament It also means ldquowith a great noiserdquo ldquowhizzingly [hissing] with a crashrdquo or ldquowith roaring speedrdquo)

NIV reads ldquo The heavens will disappear with a roar the eleshyments will be destroyed by fire and the earth and everything in it will be laid barerdquo Footnote reads ldquoSome manuscripts be burned uprdquo

(The Greek eurethesetai [you-reth-āacute-set-ahee] meaning ldquowill be disshycoveredfound observed or gatheredrdquo here is substituted in the NIVmdashand other modern vershysionsmdashfor pareleusontahai [par-e-leuacute-sont-ahee] meaning ldquowillshall pass away in the KJV TR and Byz)

Majority reads ldquo in which the heavens with roaring speed (rhoidzedon) will pass away and the elements being burned up by intense heat will be destroyed and the earth and the works in it will be burned uprdquo Again note ldquosome manuscriptsrdquo being cited as having a different reading rather than ldquomostrdquo or ldquothe majorityrdquo Additionally the NU text reads ldquowill be exshyposed 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

I 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 Censhytury] wrote that it is ldquo an idenshytity in the essential element of our daily walk with the essential ele shy ment of Godrsquos beingrdquo)

Reads ldquoBut if we are living in the light of Godrsquos presence just as Christ is then we have fellowshyship with each other and the blood of Jesus his Son cleanses us from every sinrdquo

Reads ldquo But if we walk in the Light as He Himself is in the Light we have fellowship with one another and the blood of Jeshysus His Son cleanses us from all sinrdquo

(No footnote appears for any other reading Again the NASB 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 manuscriptsrdquo rather than the overwhelming majority that oppose)

Reads ldquoBut if we walk in the light as he is in the light we have fellowship with one anothshyer and the blood of Jesus his Son purifies us from all sinrdquo

(Footnote reads ldquob 7 Or everyrdquo [Reference to ldquoallrdquo mdashauthor]The minority text actually has greater overall support [but not in the Greek] Aleph B C P Psi and some Greek cursives the Syriac Peshitta [2nd] the Armenian [5th] the Sahidic [3rd or 4th]mdashnorthern Egyptian])

This is another of many exshyamples of lower Christology among the modern versions ldquoChristrdquo is separated from ldquoJeshysusmdashpossibly stemming from early Gnosticism Note how the NASB committee completely misinterpreted the meaning of ldquowalk in the lightrdquo whichmdashin this contextmdashis entirely reshymoved from some type of physical illumination in Godrsquos presence The NASB commitshytee mistranslated ldquolightrdquo (Godrsquos essence) as evidently being a literal manifestation of ldquophōsrdquo luminescence They also capitshyalized Light as if to further inshydicate that it might represent the Holy Spirit or some manishyfestation thereof or some other ldquodivine entityrdquo (Again Gnostishycism) The Byz is supported by A and five other Greek unshycials plus some variant Harclean and the Bohairic

KJV NLT NASB NIV PROBLEMI John 220 mdash ldquoBut ye have an unction from the Holy One and ye know all thingsrdquo

NLT ldquoBut you are not like that for the Holy Spirit has come upon you and all of you know the truthrdquo Footnote reads ldquoGreek But you have an anointshying from the Hoy Onerdquo

(The meaning of ldquohas come upon yourdquo is vastly different from ldquoan anointing [unction] from the Holy Onerdquo)

NASB ldquoBut you have an anointshying from the Holy One and you all knowrdquo

(The NASB translators showed sound judgment and wisdom in this case not altering ldquounctionrdquo or ldquoanointingrdquomdashfrom the Greek chrisacute-ma meaning precisely anointing or unction Strongrsquos Refshyerence Number [ldquoSRNrdquo] 5545 But the translating committee switched the English words to suit their meaning As at left oidate means ldquoyou knowrdquo and pantes means ldquoallrdquo)

NIV ldquoBut you have an anointing from the Holy One and all of you know the truthrdquo Footnote reads ldquoSome manuscripts and you know all thingsrdquo

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 meaning of the verse is that as specified in the Jamshyieson-Fausset-Brown Bible Commentary (Vol 3 p 635) Johnrsquos readers knew all things ldquo needful for acting against antichristrsquos seductions and for Christian liferdquo Again NIVrsquos ldquosomerdquo is wholly deceptive Most or majority would be correct Byz A six other unshycials the Vulgate the Harclean the Armenian and Ethiopic the Bohairic the Vulgate others

I John 43 mdash ldquoAnd every spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is that spirit of antichrist whereof ye have heard that it should come and even now already is it in the worldrdquo

Reads ldquoIf a prophet does not acshyknowledge Jesus that person is not from God Such a person has the spirit of the Antichrist You have heard that he is going to come into the world and he is alshyready hererdquo

(The essence of this passage is not to warn against those prophets who do not acknowledge Christ as the Son of God per say but 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 heremdashnot that Christ was not God From the First Century Gnostic Docetists held that Christ came as a ldquophantomrdquo form who was reshyplaced by a separate fleshy ldquomanrdquo on the crossmdashhence Christrsquos death being meaningless)

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

(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

(No footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modern versions hinge again on Aleph and B which differ from each other 3036 times in the Gospels alonemdashaside from spelling grammar and personal pronouns (Some wording also is different) Supporting these are Psi (9th) some cursives the Coptic the Vulgate and more What is more at least one modshyern-version interlinear ldquoBiblerdquo shows inclusion of these five words (in the English translashytion below the Greek) yet the translators omit them in the acshycompanying text as well as in their standard versionsmdashas you see at leftmdashof these translashytions Pro-modern usage against overwhelming MSS evidence Byz six Greek uncials the Peshyshitta amp Harclean

KJV NLT NASB NIV PROBLEMRevelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

Reads ldquoFor the great day of their wrath has come and who will be able to surviverdquo

Reads ldquo for the great day of their wrath has come and who is able to standrdquo

(No footnote exists for any other reading)

Reads ldquoFor the great day of their wrath has come and who can standrdquo

(No footnote exists for any other reading)

The Majority text joined by A P and 046 plus the Bohairic Armenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a personal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immedishyately before v 17 begins Conshyclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several OL)

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

NLT reads ldquoBlessed are those who wash their robes so that they can enter through the gates of the city and eat the fruit from the tree of liferdquo

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

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 Majority text supports ldquo they that do his commandshymentsrdquo The Byzantine (Majorshyity) reads ldquoBlessed are those who do his commands rdquo Aleph and A oppose (B trunshycated after Hebrews 913) Also supporting the Byz are the Philoxenian and Harclean the Bohairic and the Armenian

KJV NLT NASB NIV PROBLEMAlthough 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 Extant Byzantine text manuscripts date back to possibly the Fourth Century hence having a pure hershyitage extending back potentially about 1600 years to date

Although promoted as a ldquodynamic equivalencerdquo Bible version the NLT clearly proves to be a hybrid of this ldquothought-for-thoughtrdquo type and a paraphrase It is one step closer to a dynamic equivalence version from the Living Bible and The Book its predecessors Again the NLT as virtually every other New Testament produced since the ERV of 1881 is based on a drastically different source ldquocriticshyal apparatusrdquo which in turn is founded upon variously corrupt manuscripts not of the Byzantine type codices Aleph A B C D and several others of later authorshyship (mostly Aleph and B)

Long regarded as one of the ldquomost accuraterdquo and literal translations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo against its Greek source text This version also takes liberties in word and phrase order based on its own source Greek and it most often fails to footnote significant variant readings such as those of the Majority text It freshyquently has been mistranslated 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

The most classic deceptive literal-dynamic equivalence version available the NIV is a subtly comshypromising bridge between devoshytion to its own corrupt Greek source text and its commitment to a stylized modernistic concession to a wanton worldly readership It softens the Biblersquos critical warnshyings and harsh realities alters bibshylical doctrine (as the others) and aggregately constitutes a vitiated Gospel of positivism eagerly emshybraced by both believers and unbeshylievers alike It is a version espeshycially designed for and appealing to those having ldquoitching earsrdquo (II Timothy 43)

Since the First Century heretics have attacked Godrsquos Word modifying it adding to it and subtracting from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human conshystructs and self-serving manipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically editedrdquo textual apshyparatus forced upon the public by naturalistic scholars and linshyguistic ldquostylistsrdquo Bible societshyies have become a collective corporate rich CEO

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 four-plus years in extensively and intens shyively 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 (since controversial English Revision Version New Testament in 1881 inclusive)V Biblical and theological scholarship in the modern ageV Theological modernismrsquos early mass movement in the Nineteenth Century

To wit Mr Scott has read 34 books and papersmdashmostly lengthy scholarly booksmdashduring the past five-plus 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 Nolan Jones a leading living authority on OT chronology and events (The Chronology of The Old Testament) and Dr DA Waite an eminent Greek scholar and prodigious author provided highly 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 capacity 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 AG Hobbs Publications 1991) Which Version is the Bible 19th ed rev and enlarged (Goodyear AZ KingsWord Press 2006) Interlinear Hebrew-Greek-English Bible Vol 4 2nd ed (Lafayshyette IN 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 MI Way of Life Literature 2005) The Modern Bible Version Hall of Shame (Port Huron MI Way of Life Litershyature 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 MA Hendrickson Publishers Inc 2002) Theological Dicshytionary of the New Testament Abridged in One Volume (Grand Rapids MI 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

KJV NLT NASB NIV PROBLEMHebrews 911 mdash ldquoBut Christ beshying come an high priest of good things to come by a greater and more perfect tabernacle not made with hands that is to say not of this building rdquo

(Actually the Byzantine Greek and the Textus Receptus do not read ldquomore perfectrdquo but rather ldquocompleterdquo or ldquoperfectrdquo The Greek teleioteras does not carry the modifier ldquomorerdquo This was an idiomatic translation by the KJV reflecting characteristics of then-current English)

Reads ldquoSo Christ has now beshycome the high priest over all the good things that have come rdquo

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 more than 99 percent of the extant manuscript evidence the NIV translators have chosen this abysmal reading Undoubtedly this represents a deplorable liberal obsession with two of those horshyribly 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 deshyceptionmdashmost being correct (majority) The Greek apparatshyus supporting modern versions reads ldquogood things that have now come rdquo The ldquogood thingsrdquo to which the author of Hebrews refers clearlymdashbased on context and biblical doctrinemdashare believersrsquo eternal heavshyenly inheritance received through acceptance of Christ and rewards for godly deeds done on Earth Only two early Greek MSS support the NIV reading

Hebrews 1034 mdash ldquoFor ye had compassion of me in my bonds and took joyfully the spoiling of your goods knowing in yourshyselves that ye have in heaven a better and an enduring subshystancerdquo

(The KJV reading does transpose the Majority textrsquos ldquoand remaining possessionrdquo and ldquoin the heavensrdquo)

Reads ldquoYou suffered along with those who were thrown into jail When all you owned was taken from you you accepted it with joy You knew you had better things waiting for you in eternshyityrdquo

(The Greek reads ldquo since you knew that you yourselves had a better and lasting possessionrdquo Hence the NLT defies its own source by inserting ldquoin eternityrdquo)

Reads ldquoFor you showed symshypathy to the prisoners and accepshyted joyfully the seizure of your property knowing that you have for yourselves a better possesshysion 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 Majority text supports the insertion of ldquoin heavenrdquo (ldquoin the heavensrdquo) which certainly is different from the less-specifshyic ldquoeternityrdquo and from ldquolasting possessionsrdquo Again on the basis of the older but corrupt Alexandrian (Egyptian) manushyscripts P46 Aleph and D plus the more-reliable Codex A the ldquocritical textrdquo reigns supreme in the modern versions Other modern support is from P13 one cursive some of the Byz several of the Old Latin some Ethiopic more

Hebrews 1111 mdash ldquoThrough faith also Sara herself received strength to conceive seed and was delivered of a child when she was past age because she judged him faithful who had promisedrdquo

Reads ldquoIt was by faith that Sarah together with Abraham was able to have a child even though they were too old and Sarah was barren rdquo Footnote reads ldquoSome mashynuscripts read It was by faith that Sarah was able to have a child even though she was too old and barren rdquo

Reads ldquoBy faith even Sarah hershyself received ability to conceive even beyond the proper time of life since she considered Him faithful who had promisedrdquo

(The Zondervan interlinear inserts 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 enshyabled to become a father because he considered him faithful who had made the promiserdquo Footnote reads ldquoOr By faith even Sarah who was past age was enabled to bear children rdquo

Majority supports the KJV reading The NU text reads ldquoBy faith Abraham was enabled to become a father rdquo yet the NASB defies the same source text Why the divergence here Modern translators vacillate among their apparatuses and MSSmdashwhatever suits them They are attempting to ldquoreconshystruct the original Scripturesrdquo yet have not decided which texts are puremdashabsolute folly

KJV NLT NASB NIV PROBLEMHebrews 1137 mdash ldquoThey were stoned they were sawn asunder were tempted were slain with the sword they wandered about in sheepskins and goatskins being destitute afflicted tormenshyted rdquo

Reads ldquoSome died by stoning and others were sawn in half others were killed with the sword Some went about in skins of sheep and goats hungry and oppressed and mistreatedrdquo

Reads ldquoThey were stoned they were sawn in two they were tempted they were put to death with the sword they went about in sheepskins in goatskins being destitute afflicted ill-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 modern versions excludes ldquowere temptedrdquo the NASB inshycludes it anyway Again why are the translators defying their own source text Probably beshycause they know that doing so is correct Also note the NASB footnotemdashprobably referring to Aleph or B Most moderns do not believe in ldquoverbalrdquo inspirashytionmdashthe actual words of God in the pure Scriptures This alshylows them to manipulate and mix textsmdasheven denigrate the supernatural

James 220 mdash ldquoBut wilt thou know O vain man that faith without works is deadrdquo

NLT ldquoFool When will you ever learn that faith that does not resshyult in good deeds is uselessrdquo

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 OL 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) inshycluding one of the modern ldquocritical textrdquo keystones Coshydex Sinaiticus (Aleph) A and C-3 (3rd corrected) also supshyport the Majority reading plus six other major uncials and much much more Note that dead and useless have very different meanings

James 44 mdash ldquoYe adulterers and adulteresses know ye not that the friendship of the world is enshymity with God whosoever therefore will be a friend of the world is the enemy of Godrdquo

Reads ldquoYou adulterers Donrsquot you realize that friendship with this world makes you an enemy of God I say it again that if your aim is to enjoy this world you canrsquot be a friend of Godrdquo

Reads ldquoYou adulteresses do you not know that friendship with the world is hostility toward God Therefore whoever wishes to be a friend of the world makes himshyself an enemy of Godrdquo

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 becomes an enemy of Godrdquo

(Minority Greek support exists in Aleph A B several Old Latin and one Vulgate and the Peshitta (2nd) Armenian (5th) Ethiopic (4th or 6th) and Coptic [two versions] plus some of the Majority 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 NLT NASB NIV PROBLEMI 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

Reads ldquoNow you can have sinshycere love for each other as brothshyers and sisters because you were cleansed from your sins when you accepted the truth of the Good Newsrdquo Footnotes read ldquo122a Greek can have brotherly love 122b Some manuscripts read with a pure heartrdquo

Reads ldquoSince you have in obedishyence to the truth purified your souls for a sincere love of the brethren fervently love one anshyother from the heartrdquo Footnote reads ldquoTwo early mss read a clean heartrdquo(The minority has excellent support in five significant uncials and many other Byz Greek P72 the Peshitta and Harclean the Vulgate and the Coptic plus portions of the OL and Arm)

Reads ldquoNow that you have purishyfied yourselves by obeying the truth so that you have sincere love for your brothers love one another deeply from the heartrdquo Footnote reads ldquoSome early mashynuscripts from a pure heartrdquo

(Footnote reads ldquoSome early manuscripts from a pure heartrdquo)

Though the most-ancient manushyscript evidence (five of the oldshyest extant MSSmdashP72 [3rd Censhytury papyrus] Aleph A B C) supports the omission of ldquothrough the Spiritrdquo the Majorshyity 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 The Greek always holds the greatest weight because it is the original language of the New Testament

I 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)

NLT ldquoYou must crave pure spirshyitual milk so that you can grow into the fullness of your salvashytionrdquo

(The NA text reads ldquoof the wordrdquo after ldquospiritual milkrdquo yet the HCSB translators omit it Why The NA also reads ldquoby 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 are saved so ldquogrow up to [or lsquointorsquo] would be incorrect)

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 ldquoby it you may grow up to (or ldquointordquo) salvation rdquo The translators appear to be unsure as to the spiritual state of Peterrsquos readers hence substituting ldquoin respect tordquo for ldquoup in your rdquo Furthermore the English translation does not match the minority Greek source apparatus Also the translators appear to have reached a hybrid compromise with ldquoin respect tordquo substituted 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 ldquoby 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 transshylators too have reached a comshypromising reading)

Majority reads ldquo by it you may growrdquo Writes JA Moorshyman of the contorted modern renderings resulting from nushymerous of the earliest MSS ldquoA classic salvation by works alteration which despite its unshycial and versional support canshynot possibly be right The NIV NASV translators did not transshylate literally hererdquo Indeed the NU text reads ldquo by it you may grow up to salvation rdquo The translators did not do so litershyally because they knew the Greek to be non-doctrinal (Salshyvation is a one-time event at a fixed moment mdashnot a process ) The Byz text L (9th) and three other Greek uncials are correct Support for the minority text are seven major uncials and much of the Greek cursives most OL the Vulgate more

I 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 in Christrdquo

NRSV reads ldquoYet do it with gentleness and reverenceb Keep your conscience clear so that when you are maligned those who abuse you for your conduct in Christ may be put to shamerdquoFootnote reads ldquob Or respectrdquo

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 conshyscience 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 NLT NASB NIV PROBLEMI Peter 41 mdash ldquoForasmuch then as Christ hath suffered for us in the flesh arm yourselves likeshywise with the same mind for he that hath suffered in the flesh hath ceased from sin rdquo

Reads ldquoSo then since Christ suffered physical pain you must arm yourselves with the same atshytitude he had and be ready to suffer For if you are willing to suffer for Christ you have deshycided to stop sinningrdquo

Reads ldquoTherefore since Christ has suffered in the flesh arm yourselves also with the same purpose because he who has sufshyfered in the flesh has ceased from sinrdquo Footnote reads ldquoIe suffered deathrdquo

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 unshycials plus the Harclean Arshymenian and Ethiopic include ldquofor usrdquo The chief opponents are P72 (2nd) B and C For whom did Christ suffer and die Was it for the flora and fauna Nomdashfor His greatest creation mankind Note footshynote two for the HCSB stating the obviousmdashbut ldquoprobablyrdquo

II 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

Reads ldquo or because they wanted to prophecy It was the Holy Spirit who moved the prophets to speak from Godrdquo

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 exshyisting Greek MSS contain ldquoholyrdquomdashincluding codices A and C plus seven other major uncials the Syriac Philoxenian (6th) and more But the essenshytial modern-version pillar Coshydex B omits the wordmdashas do P72 P (9th) many Greek cursshyives the Harclean Bohairic and Arm

II Peter 24 mdash ldquoFor if God spared not the angels that sinned but cast them down to hell and delivered them into chains of darkness to be reserved unto judgment rdquo

Reads ldquoFor God did not spare even the angels when they sinned he threw them into hell in gloomy caves and darkness until the judgment dayrdquo Footshynote reads ldquoSome manuscripts read chains of gloomrdquo

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell and committed them to pits of darkness reshyserved for judgment rdquo

Reads ldquoFor if God did not spare angels when they sinned but sent them to hell putting them into gloomy dungeons to be held for judgment rdquo Footnote reads ldquoSome manuscripts into chains of darknessrdquo

(ldquoChains of gloom rdquo is okay)

The Majority reads ldquogave them over to chains of darkness rdquo The NA source reads ldquocommitting them to chains of thick (utter) darkness rdquo from the Greek seirais zophou (ldquochains of darknessrdquo)mdashsame as the Byz The NA Greek does not include tartaroshysas ldquocast down to hellrdquo Tarshytarus is not ldquolower than Hadesrdquo but the lower part of it

II Peter 217 mdash ldquoThese are wells without water clouds that are carried with a tempest to whom the mist of darkness is reshyserved for everrdquo

Reads ldquoThese people are as useshyless as dried-up springs of water or as clouds blown away by the windmdashpromising much and deshylivering nothing They are doomed to blackest darknessrdquo

(From whence comes ldquo promshyising much and delivering nothingrdquo

Reads ldquoThese are springs withshyout water and mists driven by a storm for whom the black darkshyness has been reservedrdquo

Reads ldquoThese men are springs without water and mists driven by a storm Blackest darkness is reserved for themrdquo

(This reading may have resulted from an early scribersquos disdain for unbelieversrsquo eternal damnationmdashas opposed to annihilation by God However based on the supporting versional evidence it is possible that a well-meaning scribe may have added the words ldquofor everrdquo)

The Majority reads ldquofor everrdquo as well as uncials A C L P 049 056 0142 and 0209 Opshyposing the Majority are a classhysic trio of the Alexandrian group P72 Aleph and Bmdashplus Psi 048 and some other Greek But the NUrsquos versional evidshyence is plentiful if not entirely reliable most OL Vulgate Harclean and Philoxenian Sahidic Bohairic

KJV NLT NASB NIV PROBLEMII 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 [1526])

NLT reads ldquoThen the heavens will pass away with a terrible noise and everything in them will disappear in fire and the earth and everything on it will be exposed to judgmentrdquo Footnote reads ldquoSome manuscripts read will be burned uprdquo

(The addition of ldquoto judgmentrdquo to ldquoexposedrdquo does not appear in the NU apparatus nor in the Westcott-Hort Greek text Hence it either has been drawn from another preshyferred ancient MSS or earlier critshyical edition or it simply is a modshyern interpolation [addition]

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 ldquorhoidzedonrdquo [hroyd-zay-donacute] here literally means ldquoloud noiserdquo and is used uniquely in this context in the New Testament It also means ldquowith a great noiserdquo ldquowhizzingly [hissing] with a crashrdquo or ldquowith roaring speedrdquo)

NIV reads ldquo The heavens will disappear with a roar the eleshyments will be destroyed by fire and the earth and everything in it will be laid barerdquo Footnote reads ldquoSome manuscripts be burned uprdquo

(The Greek eurethesetai [you-reth-āacute-set-ahee] meaning ldquowill be disshycoveredfound observed or gatheredrdquo here is substituted in the NIVmdashand other modern vershysionsmdashfor pareleusontahai [par-e-leuacute-sont-ahee] meaning ldquowillshall pass away in the KJV TR and Byz)

Majority reads ldquo in which the heavens with roaring speed (rhoidzedon) will pass away and the elements being burned up by intense heat will be destroyed and the earth and the works in it will be burned uprdquo Again note ldquosome manuscriptsrdquo being cited as having a different reading rather than ldquomostrdquo or ldquothe majorityrdquo Additionally the NU text reads ldquowill be exshyposed 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

I 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 Censhytury] wrote that it is ldquo an idenshytity in the essential element of our daily walk with the essential ele shy ment of Godrsquos beingrdquo)

Reads ldquoBut if we are living in the light of Godrsquos presence just as Christ is then we have fellowshyship with each other and the blood of Jesus his Son cleanses us from every sinrdquo

Reads ldquo But if we walk in the Light as He Himself is in the Light we have fellowship with one another and the blood of Jeshysus His Son cleanses us from all sinrdquo

(No footnote appears for any other reading Again the NASB 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 manuscriptsrdquo rather than the overwhelming majority that oppose)

Reads ldquoBut if we walk in the light as he is in the light we have fellowship with one anothshyer and the blood of Jesus his Son purifies us from all sinrdquo

(Footnote reads ldquob 7 Or everyrdquo [Reference to ldquoallrdquo mdashauthor]The minority text actually has greater overall support [but not in the Greek] Aleph B C P Psi and some Greek cursives the Syriac Peshitta [2nd] the Armenian [5th] the Sahidic [3rd or 4th]mdashnorthern Egyptian])

This is another of many exshyamples of lower Christology among the modern versions ldquoChristrdquo is separated from ldquoJeshysusmdashpossibly stemming from early Gnosticism Note how the NASB committee completely misinterpreted the meaning of ldquowalk in the lightrdquo whichmdashin this contextmdashis entirely reshymoved from some type of physical illumination in Godrsquos presence The NASB commitshytee mistranslated ldquolightrdquo (Godrsquos essence) as evidently being a literal manifestation of ldquophōsrdquo luminescence They also capitshyalized Light as if to further inshydicate that it might represent the Holy Spirit or some manishyfestation thereof or some other ldquodivine entityrdquo (Again Gnostishycism) The Byz is supported by A and five other Greek unshycials plus some variant Harclean and the Bohairic

KJV NLT NASB NIV PROBLEMI John 220 mdash ldquoBut ye have an unction from the Holy One and ye know all thingsrdquo

NLT ldquoBut you are not like that for the Holy Spirit has come upon you and all of you know the truthrdquo Footnote reads ldquoGreek But you have an anointshying from the Hoy Onerdquo

(The meaning of ldquohas come upon yourdquo is vastly different from ldquoan anointing [unction] from the Holy Onerdquo)

NASB ldquoBut you have an anointshying from the Holy One and you all knowrdquo

(The NASB translators showed sound judgment and wisdom in this case not altering ldquounctionrdquo or ldquoanointingrdquomdashfrom the Greek chrisacute-ma meaning precisely anointing or unction Strongrsquos Refshyerence Number [ldquoSRNrdquo] 5545 But the translating committee switched the English words to suit their meaning As at left oidate means ldquoyou knowrdquo and pantes means ldquoallrdquo)

NIV ldquoBut you have an anointing from the Holy One and all of you know the truthrdquo Footnote reads ldquoSome manuscripts and you know all thingsrdquo

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 meaning of the verse is that as specified in the Jamshyieson-Fausset-Brown Bible Commentary (Vol 3 p 635) Johnrsquos readers knew all things ldquo needful for acting against antichristrsquos seductions and for Christian liferdquo Again NIVrsquos ldquosomerdquo is wholly deceptive Most or majority would be correct Byz A six other unshycials the Vulgate the Harclean the Armenian and Ethiopic the Bohairic the Vulgate others

I John 43 mdash ldquoAnd every spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is that spirit of antichrist whereof ye have heard that it should come and even now already is it in the worldrdquo

Reads ldquoIf a prophet does not acshyknowledge Jesus that person is not from God Such a person has the spirit of the Antichrist You have heard that he is going to come into the world and he is alshyready hererdquo

(The essence of this passage is not to warn against those prophets who do not acknowledge Christ as the Son of God per say but 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 heremdashnot that Christ was not God From the First Century Gnostic Docetists held that Christ came as a ldquophantomrdquo form who was reshyplaced by a separate fleshy ldquomanrdquo on the crossmdashhence Christrsquos death being meaningless)

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

(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

(No footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modern versions hinge again on Aleph and B which differ from each other 3036 times in the Gospels alonemdashaside from spelling grammar and personal pronouns (Some wording also is different) Supporting these are Psi (9th) some cursives the Coptic the Vulgate and more What is more at least one modshyern-version interlinear ldquoBiblerdquo shows inclusion of these five words (in the English translashytion below the Greek) yet the translators omit them in the acshycompanying text as well as in their standard versionsmdashas you see at leftmdashof these translashytions Pro-modern usage against overwhelming MSS evidence Byz six Greek uncials the Peshyshitta amp Harclean

KJV NLT NASB NIV PROBLEMRevelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

Reads ldquoFor the great day of their wrath has come and who will be able to surviverdquo

Reads ldquo for the great day of their wrath has come and who is able to standrdquo

(No footnote exists for any other reading)

Reads ldquoFor the great day of their wrath has come and who can standrdquo

(No footnote exists for any other reading)

The Majority text joined by A P and 046 plus the Bohairic Armenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a personal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immedishyately before v 17 begins Conshyclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several OL)

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

NLT reads ldquoBlessed are those who wash their robes so that they can enter through the gates of the city and eat the fruit from the tree of liferdquo

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

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 Majority text supports ldquo they that do his commandshymentsrdquo The Byzantine (Majorshyity) reads ldquoBlessed are those who do his commands rdquo Aleph and A oppose (B trunshycated after Hebrews 913) Also supporting the Byz are the Philoxenian and Harclean the Bohairic and the Armenian

KJV NLT NASB NIV PROBLEMAlthough 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 Extant Byzantine text manuscripts date back to possibly the Fourth Century hence having a pure hershyitage extending back potentially about 1600 years to date

Although promoted as a ldquodynamic equivalencerdquo Bible version the NLT clearly proves to be a hybrid of this ldquothought-for-thoughtrdquo type and a paraphrase It is one step closer to a dynamic equivalence version from the Living Bible and The Book its predecessors Again the NLT as virtually every other New Testament produced since the ERV of 1881 is based on a drastically different source ldquocriticshyal apparatusrdquo which in turn is founded upon variously corrupt manuscripts not of the Byzantine type codices Aleph A B C D and several others of later authorshyship (mostly Aleph and B)

Long regarded as one of the ldquomost accuraterdquo and literal translations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo against its Greek source text This version also takes liberties in word and phrase order based on its own source Greek and it most often fails to footnote significant variant readings such as those of the Majority text It freshyquently has been mistranslated 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

The most classic deceptive literal-dynamic equivalence version available the NIV is a subtly comshypromising bridge between devoshytion to its own corrupt Greek source text and its commitment to a stylized modernistic concession to a wanton worldly readership It softens the Biblersquos critical warnshyings and harsh realities alters bibshylical doctrine (as the others) and aggregately constitutes a vitiated Gospel of positivism eagerly emshybraced by both believers and unbeshylievers alike It is a version espeshycially designed for and appealing to those having ldquoitching earsrdquo (II Timothy 43)

Since the First Century heretics have attacked Godrsquos Word modifying it adding to it and subtracting from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human conshystructs and self-serving manipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically editedrdquo textual apshyparatus forced upon the public by naturalistic scholars and linshyguistic ldquostylistsrdquo Bible societshyies have become a collective corporate rich CEO

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 four-plus years in extensively and intens shyively 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 (since controversial English Revision Version New Testament in 1881 inclusive)V Biblical and theological scholarship in the modern ageV Theological modernismrsquos early mass movement in the Nineteenth Century

To wit Mr Scott has read 34 books and papersmdashmostly lengthy scholarly booksmdashduring the past five-plus 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 Nolan Jones a leading living authority on OT chronology and events (The Chronology of The Old Testament) and Dr DA Waite an eminent Greek scholar and prodigious author provided highly 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 capacity 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 AG Hobbs Publications 1991) Which Version is the Bible 19th ed rev and enlarged (Goodyear AZ KingsWord Press 2006) Interlinear Hebrew-Greek-English Bible Vol 4 2nd ed (Lafayshyette IN 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 MI Way of Life Literature 2005) The Modern Bible Version Hall of Shame (Port Huron MI Way of Life Litershyature 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 MA Hendrickson Publishers Inc 2002) Theological Dicshytionary of the New Testament Abridged in One Volume (Grand Rapids MI 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

KJV NLT NASB NIV PROBLEMHebrews 1137 mdash ldquoThey were stoned they were sawn asunder were tempted were slain with the sword they wandered about in sheepskins and goatskins being destitute afflicted tormenshyted rdquo

Reads ldquoSome died by stoning and others were sawn in half others were killed with the sword Some went about in skins of sheep and goats hungry and oppressed and mistreatedrdquo

Reads ldquoThey were stoned they were sawn in two they were tempted they were put to death with the sword they went about in sheepskins in goatskins being destitute afflicted ill-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 modern versions excludes ldquowere temptedrdquo the NASB inshycludes it anyway Again why are the translators defying their own source text Probably beshycause they know that doing so is correct Also note the NASB footnotemdashprobably referring to Aleph or B Most moderns do not believe in ldquoverbalrdquo inspirashytionmdashthe actual words of God in the pure Scriptures This alshylows them to manipulate and mix textsmdasheven denigrate the supernatural

James 220 mdash ldquoBut wilt thou know O vain man that faith without works is deadrdquo

NLT ldquoFool When will you ever learn that faith that does not resshyult in good deeds is uselessrdquo

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 OL 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) inshycluding one of the modern ldquocritical textrdquo keystones Coshydex Sinaiticus (Aleph) A and C-3 (3rd corrected) also supshyport the Majority reading plus six other major uncials and much much more Note that dead and useless have very different meanings

James 44 mdash ldquoYe adulterers and adulteresses know ye not that the friendship of the world is enshymity with God whosoever therefore will be a friend of the world is the enemy of Godrdquo

Reads ldquoYou adulterers Donrsquot you realize that friendship with this world makes you an enemy of God I say it again that if your aim is to enjoy this world you canrsquot be a friend of Godrdquo

Reads ldquoYou adulteresses do you not know that friendship with the world is hostility toward God Therefore whoever wishes to be a friend of the world makes himshyself an enemy of Godrdquo

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 becomes an enemy of Godrdquo

(Minority Greek support exists in Aleph A B several Old Latin and one Vulgate and the Peshitta (2nd) Armenian (5th) Ethiopic (4th or 6th) and Coptic [two versions] plus some of the Majority 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 NLT NASB NIV PROBLEMI 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

Reads ldquoNow you can have sinshycere love for each other as brothshyers and sisters because you were cleansed from your sins when you accepted the truth of the Good Newsrdquo Footnotes read ldquo122a Greek can have brotherly love 122b Some manuscripts read with a pure heartrdquo

Reads ldquoSince you have in obedishyence to the truth purified your souls for a sincere love of the brethren fervently love one anshyother from the heartrdquo Footnote reads ldquoTwo early mss read a clean heartrdquo(The minority has excellent support in five significant uncials and many other Byz Greek P72 the Peshitta and Harclean the Vulgate and the Coptic plus portions of the OL and Arm)

Reads ldquoNow that you have purishyfied yourselves by obeying the truth so that you have sincere love for your brothers love one another deeply from the heartrdquo Footnote reads ldquoSome early mashynuscripts from a pure heartrdquo

(Footnote reads ldquoSome early manuscripts from a pure heartrdquo)

Though the most-ancient manushyscript evidence (five of the oldshyest extant MSSmdashP72 [3rd Censhytury papyrus] Aleph A B C) supports the omission of ldquothrough the Spiritrdquo the Majorshyity 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 The Greek always holds the greatest weight because it is the original language of the New Testament

I 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)

NLT ldquoYou must crave pure spirshyitual milk so that you can grow into the fullness of your salvashytionrdquo

(The NA text reads ldquoof the wordrdquo after ldquospiritual milkrdquo yet the HCSB translators omit it Why The NA also reads ldquoby 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 are saved so ldquogrow up to [or lsquointorsquo] would be incorrect)

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 ldquoby it you may grow up to (or ldquointordquo) salvation rdquo The translators appear to be unsure as to the spiritual state of Peterrsquos readers hence substituting ldquoin respect tordquo for ldquoup in your rdquo Furthermore the English translation does not match the minority Greek source apparatus Also the translators appear to have reached a hybrid compromise with ldquoin respect tordquo substituted 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 ldquoby 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 transshylators too have reached a comshypromising reading)

Majority reads ldquo by it you may growrdquo Writes JA Moorshyman of the contorted modern renderings resulting from nushymerous of the earliest MSS ldquoA classic salvation by works alteration which despite its unshycial and versional support canshynot possibly be right The NIV NASV translators did not transshylate literally hererdquo Indeed the NU text reads ldquo by it you may grow up to salvation rdquo The translators did not do so litershyally because they knew the Greek to be non-doctrinal (Salshyvation is a one-time event at a fixed moment mdashnot a process ) The Byz text L (9th) and three other Greek uncials are correct Support for the minority text are seven major uncials and much of the Greek cursives most OL the Vulgate more

I 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 in Christrdquo

NRSV reads ldquoYet do it with gentleness and reverenceb Keep your conscience clear so that when you are maligned those who abuse you for your conduct in Christ may be put to shamerdquoFootnote reads ldquob Or respectrdquo

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 conshyscience 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 NLT NASB NIV PROBLEMI Peter 41 mdash ldquoForasmuch then as Christ hath suffered for us in the flesh arm yourselves likeshywise with the same mind for he that hath suffered in the flesh hath ceased from sin rdquo

Reads ldquoSo then since Christ suffered physical pain you must arm yourselves with the same atshytitude he had and be ready to suffer For if you are willing to suffer for Christ you have deshycided to stop sinningrdquo

Reads ldquoTherefore since Christ has suffered in the flesh arm yourselves also with the same purpose because he who has sufshyfered in the flesh has ceased from sinrdquo Footnote reads ldquoIe suffered deathrdquo

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 unshycials plus the Harclean Arshymenian and Ethiopic include ldquofor usrdquo The chief opponents are P72 (2nd) B and C For whom did Christ suffer and die Was it for the flora and fauna Nomdashfor His greatest creation mankind Note footshynote two for the HCSB stating the obviousmdashbut ldquoprobablyrdquo

II 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

Reads ldquo or because they wanted to prophecy It was the Holy Spirit who moved the prophets to speak from Godrdquo

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 exshyisting Greek MSS contain ldquoholyrdquomdashincluding codices A and C plus seven other major uncials the Syriac Philoxenian (6th) and more But the essenshytial modern-version pillar Coshydex B omits the wordmdashas do P72 P (9th) many Greek cursshyives the Harclean Bohairic and Arm

II Peter 24 mdash ldquoFor if God spared not the angels that sinned but cast them down to hell and delivered them into chains of darkness to be reserved unto judgment rdquo

Reads ldquoFor God did not spare even the angels when they sinned he threw them into hell in gloomy caves and darkness until the judgment dayrdquo Footshynote reads ldquoSome manuscripts read chains of gloomrdquo

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell and committed them to pits of darkness reshyserved for judgment rdquo

Reads ldquoFor if God did not spare angels when they sinned but sent them to hell putting them into gloomy dungeons to be held for judgment rdquo Footnote reads ldquoSome manuscripts into chains of darknessrdquo

(ldquoChains of gloom rdquo is okay)

The Majority reads ldquogave them over to chains of darkness rdquo The NA source reads ldquocommitting them to chains of thick (utter) darkness rdquo from the Greek seirais zophou (ldquochains of darknessrdquo)mdashsame as the Byz The NA Greek does not include tartaroshysas ldquocast down to hellrdquo Tarshytarus is not ldquolower than Hadesrdquo but the lower part of it

II Peter 217 mdash ldquoThese are wells without water clouds that are carried with a tempest to whom the mist of darkness is reshyserved for everrdquo

Reads ldquoThese people are as useshyless as dried-up springs of water or as clouds blown away by the windmdashpromising much and deshylivering nothing They are doomed to blackest darknessrdquo

(From whence comes ldquo promshyising much and delivering nothingrdquo

Reads ldquoThese are springs withshyout water and mists driven by a storm for whom the black darkshyness has been reservedrdquo

Reads ldquoThese men are springs without water and mists driven by a storm Blackest darkness is reserved for themrdquo

(This reading may have resulted from an early scribersquos disdain for unbelieversrsquo eternal damnationmdashas opposed to annihilation by God However based on the supporting versional evidence it is possible that a well-meaning scribe may have added the words ldquofor everrdquo)

The Majority reads ldquofor everrdquo as well as uncials A C L P 049 056 0142 and 0209 Opshyposing the Majority are a classhysic trio of the Alexandrian group P72 Aleph and Bmdashplus Psi 048 and some other Greek But the NUrsquos versional evidshyence is plentiful if not entirely reliable most OL Vulgate Harclean and Philoxenian Sahidic Bohairic

KJV NLT NASB NIV PROBLEMII 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 [1526])

NLT reads ldquoThen the heavens will pass away with a terrible noise and everything in them will disappear in fire and the earth and everything on it will be exposed to judgmentrdquo Footnote reads ldquoSome manuscripts read will be burned uprdquo

(The addition of ldquoto judgmentrdquo to ldquoexposedrdquo does not appear in the NU apparatus nor in the Westcott-Hort Greek text Hence it either has been drawn from another preshyferred ancient MSS or earlier critshyical edition or it simply is a modshyern interpolation [addition]

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 ldquorhoidzedonrdquo [hroyd-zay-donacute] here literally means ldquoloud noiserdquo and is used uniquely in this context in the New Testament It also means ldquowith a great noiserdquo ldquowhizzingly [hissing] with a crashrdquo or ldquowith roaring speedrdquo)

NIV reads ldquo The heavens will disappear with a roar the eleshyments will be destroyed by fire and the earth and everything in it will be laid barerdquo Footnote reads ldquoSome manuscripts be burned uprdquo

(The Greek eurethesetai [you-reth-āacute-set-ahee] meaning ldquowill be disshycoveredfound observed or gatheredrdquo here is substituted in the NIVmdashand other modern vershysionsmdashfor pareleusontahai [par-e-leuacute-sont-ahee] meaning ldquowillshall pass away in the KJV TR and Byz)

Majority reads ldquo in which the heavens with roaring speed (rhoidzedon) will pass away and the elements being burned up by intense heat will be destroyed and the earth and the works in it will be burned uprdquo Again note ldquosome manuscriptsrdquo being cited as having a different reading rather than ldquomostrdquo or ldquothe majorityrdquo Additionally the NU text reads ldquowill be exshyposed 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

I 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 Censhytury] wrote that it is ldquo an idenshytity in the essential element of our daily walk with the essential ele shy ment of Godrsquos beingrdquo)

Reads ldquoBut if we are living in the light of Godrsquos presence just as Christ is then we have fellowshyship with each other and the blood of Jesus his Son cleanses us from every sinrdquo

Reads ldquo But if we walk in the Light as He Himself is in the Light we have fellowship with one another and the blood of Jeshysus His Son cleanses us from all sinrdquo

(No footnote appears for any other reading Again the NASB 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 manuscriptsrdquo rather than the overwhelming majority that oppose)

Reads ldquoBut if we walk in the light as he is in the light we have fellowship with one anothshyer and the blood of Jesus his Son purifies us from all sinrdquo

(Footnote reads ldquob 7 Or everyrdquo [Reference to ldquoallrdquo mdashauthor]The minority text actually has greater overall support [but not in the Greek] Aleph B C P Psi and some Greek cursives the Syriac Peshitta [2nd] the Armenian [5th] the Sahidic [3rd or 4th]mdashnorthern Egyptian])

This is another of many exshyamples of lower Christology among the modern versions ldquoChristrdquo is separated from ldquoJeshysusmdashpossibly stemming from early Gnosticism Note how the NASB committee completely misinterpreted the meaning of ldquowalk in the lightrdquo whichmdashin this contextmdashis entirely reshymoved from some type of physical illumination in Godrsquos presence The NASB commitshytee mistranslated ldquolightrdquo (Godrsquos essence) as evidently being a literal manifestation of ldquophōsrdquo luminescence They also capitshyalized Light as if to further inshydicate that it might represent the Holy Spirit or some manishyfestation thereof or some other ldquodivine entityrdquo (Again Gnostishycism) The Byz is supported by A and five other Greek unshycials plus some variant Harclean and the Bohairic

KJV NLT NASB NIV PROBLEMI John 220 mdash ldquoBut ye have an unction from the Holy One and ye know all thingsrdquo

NLT ldquoBut you are not like that for the Holy Spirit has come upon you and all of you know the truthrdquo Footnote reads ldquoGreek But you have an anointshying from the Hoy Onerdquo

(The meaning of ldquohas come upon yourdquo is vastly different from ldquoan anointing [unction] from the Holy Onerdquo)

NASB ldquoBut you have an anointshying from the Holy One and you all knowrdquo

(The NASB translators showed sound judgment and wisdom in this case not altering ldquounctionrdquo or ldquoanointingrdquomdashfrom the Greek chrisacute-ma meaning precisely anointing or unction Strongrsquos Refshyerence Number [ldquoSRNrdquo] 5545 But the translating committee switched the English words to suit their meaning As at left oidate means ldquoyou knowrdquo and pantes means ldquoallrdquo)

NIV ldquoBut you have an anointing from the Holy One and all of you know the truthrdquo Footnote reads ldquoSome manuscripts and you know all thingsrdquo

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 meaning of the verse is that as specified in the Jamshyieson-Fausset-Brown Bible Commentary (Vol 3 p 635) Johnrsquos readers knew all things ldquo needful for acting against antichristrsquos seductions and for Christian liferdquo Again NIVrsquos ldquosomerdquo is wholly deceptive Most or majority would be correct Byz A six other unshycials the Vulgate the Harclean the Armenian and Ethiopic the Bohairic the Vulgate others

I John 43 mdash ldquoAnd every spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is that spirit of antichrist whereof ye have heard that it should come and even now already is it in the worldrdquo

Reads ldquoIf a prophet does not acshyknowledge Jesus that person is not from God Such a person has the spirit of the Antichrist You have heard that he is going to come into the world and he is alshyready hererdquo

(The essence of this passage is not to warn against those prophets who do not acknowledge Christ as the Son of God per say but 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 heremdashnot that Christ was not God From the First Century Gnostic Docetists held that Christ came as a ldquophantomrdquo form who was reshyplaced by a separate fleshy ldquomanrdquo on the crossmdashhence Christrsquos death being meaningless)

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

(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

(No footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modern versions hinge again on Aleph and B which differ from each other 3036 times in the Gospels alonemdashaside from spelling grammar and personal pronouns (Some wording also is different) Supporting these are Psi (9th) some cursives the Coptic the Vulgate and more What is more at least one modshyern-version interlinear ldquoBiblerdquo shows inclusion of these five words (in the English translashytion below the Greek) yet the translators omit them in the acshycompanying text as well as in their standard versionsmdashas you see at leftmdashof these translashytions Pro-modern usage against overwhelming MSS evidence Byz six Greek uncials the Peshyshitta amp Harclean

KJV NLT NASB NIV PROBLEMRevelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

Reads ldquoFor the great day of their wrath has come and who will be able to surviverdquo

Reads ldquo for the great day of their wrath has come and who is able to standrdquo

(No footnote exists for any other reading)

Reads ldquoFor the great day of their wrath has come and who can standrdquo

(No footnote exists for any other reading)

The Majority text joined by A P and 046 plus the Bohairic Armenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a personal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immedishyately before v 17 begins Conshyclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several OL)

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

NLT reads ldquoBlessed are those who wash their robes so that they can enter through the gates of the city and eat the fruit from the tree of liferdquo

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

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 Majority text supports ldquo they that do his commandshymentsrdquo The Byzantine (Majorshyity) reads ldquoBlessed are those who do his commands rdquo Aleph and A oppose (B trunshycated after Hebrews 913) Also supporting the Byz are the Philoxenian and Harclean the Bohairic and the Armenian

KJV NLT NASB NIV PROBLEMAlthough 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 Extant Byzantine text manuscripts date back to possibly the Fourth Century hence having a pure hershyitage extending back potentially about 1600 years to date

Although promoted as a ldquodynamic equivalencerdquo Bible version the NLT clearly proves to be a hybrid of this ldquothought-for-thoughtrdquo type and a paraphrase It is one step closer to a dynamic equivalence version from the Living Bible and The Book its predecessors Again the NLT as virtually every other New Testament produced since the ERV of 1881 is based on a drastically different source ldquocriticshyal apparatusrdquo which in turn is founded upon variously corrupt manuscripts not of the Byzantine type codices Aleph A B C D and several others of later authorshyship (mostly Aleph and B)

Long regarded as one of the ldquomost accuraterdquo and literal translations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo against its Greek source text This version also takes liberties in word and phrase order based on its own source Greek and it most often fails to footnote significant variant readings such as those of the Majority text It freshyquently has been mistranslated 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

The most classic deceptive literal-dynamic equivalence version available the NIV is a subtly comshypromising bridge between devoshytion to its own corrupt Greek source text and its commitment to a stylized modernistic concession to a wanton worldly readership It softens the Biblersquos critical warnshyings and harsh realities alters bibshylical doctrine (as the others) and aggregately constitutes a vitiated Gospel of positivism eagerly emshybraced by both believers and unbeshylievers alike It is a version espeshycially designed for and appealing to those having ldquoitching earsrdquo (II Timothy 43)

Since the First Century heretics have attacked Godrsquos Word modifying it adding to it and subtracting from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human conshystructs and self-serving manipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically editedrdquo textual apshyparatus forced upon the public by naturalistic scholars and linshyguistic ldquostylistsrdquo Bible societshyies have become a collective corporate rich CEO

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 four-plus years in extensively and intens shyively 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 (since controversial English Revision Version New Testament in 1881 inclusive)V Biblical and theological scholarship in the modern ageV Theological modernismrsquos early mass movement in the Nineteenth Century

To wit Mr Scott has read 34 books and papersmdashmostly lengthy scholarly booksmdashduring the past five-plus 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 Nolan Jones a leading living authority on OT chronology and events (The Chronology of The Old Testament) and Dr DA Waite an eminent Greek scholar and prodigious author provided highly 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 capacity 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 AG Hobbs Publications 1991) Which Version is the Bible 19th ed rev and enlarged (Goodyear AZ KingsWord Press 2006) Interlinear Hebrew-Greek-English Bible Vol 4 2nd ed (Lafayshyette IN 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 MI Way of Life Literature 2005) The Modern Bible Version Hall of Shame (Port Huron MI Way of Life Litershyature 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 MA Hendrickson Publishers Inc 2002) Theological Dicshytionary of the New Testament Abridged in One Volume (Grand Rapids MI 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

KJV NLT NASB NIV PROBLEMI 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

Reads ldquoNow you can have sinshycere love for each other as brothshyers and sisters because you were cleansed from your sins when you accepted the truth of the Good Newsrdquo Footnotes read ldquo122a Greek can have brotherly love 122b Some manuscripts read with a pure heartrdquo

Reads ldquoSince you have in obedishyence to the truth purified your souls for a sincere love of the brethren fervently love one anshyother from the heartrdquo Footnote reads ldquoTwo early mss read a clean heartrdquo(The minority has excellent support in five significant uncials and many other Byz Greek P72 the Peshitta and Harclean the Vulgate and the Coptic plus portions of the OL and Arm)

Reads ldquoNow that you have purishyfied yourselves by obeying the truth so that you have sincere love for your brothers love one another deeply from the heartrdquo Footnote reads ldquoSome early mashynuscripts from a pure heartrdquo

(Footnote reads ldquoSome early manuscripts from a pure heartrdquo)

Though the most-ancient manushyscript evidence (five of the oldshyest extant MSSmdashP72 [3rd Censhytury papyrus] Aleph A B C) supports the omission of ldquothrough the Spiritrdquo the Majorshyity 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 The Greek always holds the greatest weight because it is the original language of the New Testament

I 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)

NLT ldquoYou must crave pure spirshyitual milk so that you can grow into the fullness of your salvashytionrdquo

(The NA text reads ldquoof the wordrdquo after ldquospiritual milkrdquo yet the HCSB translators omit it Why The NA also reads ldquoby 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 are saved so ldquogrow up to [or lsquointorsquo] would be incorrect)

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 ldquoby it you may grow up to (or ldquointordquo) salvation rdquo The translators appear to be unsure as to the spiritual state of Peterrsquos readers hence substituting ldquoin respect tordquo for ldquoup in your rdquo Furthermore the English translation does not match the minority Greek source apparatus Also the translators appear to have reached a hybrid compromise with ldquoin respect tordquo substituted 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 ldquoby 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 transshylators too have reached a comshypromising reading)

Majority reads ldquo by it you may growrdquo Writes JA Moorshyman of the contorted modern renderings resulting from nushymerous of the earliest MSS ldquoA classic salvation by works alteration which despite its unshycial and versional support canshynot possibly be right The NIV NASV translators did not transshylate literally hererdquo Indeed the NU text reads ldquo by it you may grow up to salvation rdquo The translators did not do so litershyally because they knew the Greek to be non-doctrinal (Salshyvation is a one-time event at a fixed moment mdashnot a process ) The Byz text L (9th) and three other Greek uncials are correct Support for the minority text are seven major uncials and much of the Greek cursives most OL the Vulgate more

I 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 in Christrdquo

NRSV reads ldquoYet do it with gentleness and reverenceb Keep your conscience clear so that when you are maligned those who abuse you for your conduct in Christ may be put to shamerdquoFootnote reads ldquob Or respectrdquo

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 conshyscience 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 NLT NASB NIV PROBLEMI Peter 41 mdash ldquoForasmuch then as Christ hath suffered for us in the flesh arm yourselves likeshywise with the same mind for he that hath suffered in the flesh hath ceased from sin rdquo

Reads ldquoSo then since Christ suffered physical pain you must arm yourselves with the same atshytitude he had and be ready to suffer For if you are willing to suffer for Christ you have deshycided to stop sinningrdquo

Reads ldquoTherefore since Christ has suffered in the flesh arm yourselves also with the same purpose because he who has sufshyfered in the flesh has ceased from sinrdquo Footnote reads ldquoIe suffered deathrdquo

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 unshycials plus the Harclean Arshymenian and Ethiopic include ldquofor usrdquo The chief opponents are P72 (2nd) B and C For whom did Christ suffer and die Was it for the flora and fauna Nomdashfor His greatest creation mankind Note footshynote two for the HCSB stating the obviousmdashbut ldquoprobablyrdquo

II 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

Reads ldquo or because they wanted to prophecy It was the Holy Spirit who moved the prophets to speak from Godrdquo

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 exshyisting Greek MSS contain ldquoholyrdquomdashincluding codices A and C plus seven other major uncials the Syriac Philoxenian (6th) and more But the essenshytial modern-version pillar Coshydex B omits the wordmdashas do P72 P (9th) many Greek cursshyives the Harclean Bohairic and Arm

II Peter 24 mdash ldquoFor if God spared not the angels that sinned but cast them down to hell and delivered them into chains of darkness to be reserved unto judgment rdquo

Reads ldquoFor God did not spare even the angels when they sinned he threw them into hell in gloomy caves and darkness until the judgment dayrdquo Footshynote reads ldquoSome manuscripts read chains of gloomrdquo

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell and committed them to pits of darkness reshyserved for judgment rdquo

Reads ldquoFor if God did not spare angels when they sinned but sent them to hell putting them into gloomy dungeons to be held for judgment rdquo Footnote reads ldquoSome manuscripts into chains of darknessrdquo

(ldquoChains of gloom rdquo is okay)

The Majority reads ldquogave them over to chains of darkness rdquo The NA source reads ldquocommitting them to chains of thick (utter) darkness rdquo from the Greek seirais zophou (ldquochains of darknessrdquo)mdashsame as the Byz The NA Greek does not include tartaroshysas ldquocast down to hellrdquo Tarshytarus is not ldquolower than Hadesrdquo but the lower part of it

II Peter 217 mdash ldquoThese are wells without water clouds that are carried with a tempest to whom the mist of darkness is reshyserved for everrdquo

Reads ldquoThese people are as useshyless as dried-up springs of water or as clouds blown away by the windmdashpromising much and deshylivering nothing They are doomed to blackest darknessrdquo

(From whence comes ldquo promshyising much and delivering nothingrdquo

Reads ldquoThese are springs withshyout water and mists driven by a storm for whom the black darkshyness has been reservedrdquo

Reads ldquoThese men are springs without water and mists driven by a storm Blackest darkness is reserved for themrdquo

(This reading may have resulted from an early scribersquos disdain for unbelieversrsquo eternal damnationmdashas opposed to annihilation by God However based on the supporting versional evidence it is possible that a well-meaning scribe may have added the words ldquofor everrdquo)

The Majority reads ldquofor everrdquo as well as uncials A C L P 049 056 0142 and 0209 Opshyposing the Majority are a classhysic trio of the Alexandrian group P72 Aleph and Bmdashplus Psi 048 and some other Greek But the NUrsquos versional evidshyence is plentiful if not entirely reliable most OL Vulgate Harclean and Philoxenian Sahidic Bohairic

KJV NLT NASB NIV PROBLEMII 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 [1526])

NLT reads ldquoThen the heavens will pass away with a terrible noise and everything in them will disappear in fire and the earth and everything on it will be exposed to judgmentrdquo Footnote reads ldquoSome manuscripts read will be burned uprdquo

(The addition of ldquoto judgmentrdquo to ldquoexposedrdquo does not appear in the NU apparatus nor in the Westcott-Hort Greek text Hence it either has been drawn from another preshyferred ancient MSS or earlier critshyical edition or it simply is a modshyern interpolation [addition]

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 ldquorhoidzedonrdquo [hroyd-zay-donacute] here literally means ldquoloud noiserdquo and is used uniquely in this context in the New Testament It also means ldquowith a great noiserdquo ldquowhizzingly [hissing] with a crashrdquo or ldquowith roaring speedrdquo)

NIV reads ldquo The heavens will disappear with a roar the eleshyments will be destroyed by fire and the earth and everything in it will be laid barerdquo Footnote reads ldquoSome manuscripts be burned uprdquo

(The Greek eurethesetai [you-reth-āacute-set-ahee] meaning ldquowill be disshycoveredfound observed or gatheredrdquo here is substituted in the NIVmdashand other modern vershysionsmdashfor pareleusontahai [par-e-leuacute-sont-ahee] meaning ldquowillshall pass away in the KJV TR and Byz)

Majority reads ldquo in which the heavens with roaring speed (rhoidzedon) will pass away and the elements being burned up by intense heat will be destroyed and the earth and the works in it will be burned uprdquo Again note ldquosome manuscriptsrdquo being cited as having a different reading rather than ldquomostrdquo or ldquothe majorityrdquo Additionally the NU text reads ldquowill be exshyposed 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

I 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 Censhytury] wrote that it is ldquo an idenshytity in the essential element of our daily walk with the essential ele shy ment of Godrsquos beingrdquo)

Reads ldquoBut if we are living in the light of Godrsquos presence just as Christ is then we have fellowshyship with each other and the blood of Jesus his Son cleanses us from every sinrdquo

Reads ldquo But if we walk in the Light as He Himself is in the Light we have fellowship with one another and the blood of Jeshysus His Son cleanses us from all sinrdquo

(No footnote appears for any other reading Again the NASB 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 manuscriptsrdquo rather than the overwhelming majority that oppose)

Reads ldquoBut if we walk in the light as he is in the light we have fellowship with one anothshyer and the blood of Jesus his Son purifies us from all sinrdquo

(Footnote reads ldquob 7 Or everyrdquo [Reference to ldquoallrdquo mdashauthor]The minority text actually has greater overall support [but not in the Greek] Aleph B C P Psi and some Greek cursives the Syriac Peshitta [2nd] the Armenian [5th] the Sahidic [3rd or 4th]mdashnorthern Egyptian])

This is another of many exshyamples of lower Christology among the modern versions ldquoChristrdquo is separated from ldquoJeshysusmdashpossibly stemming from early Gnosticism Note how the NASB committee completely misinterpreted the meaning of ldquowalk in the lightrdquo whichmdashin this contextmdashis entirely reshymoved from some type of physical illumination in Godrsquos presence The NASB commitshytee mistranslated ldquolightrdquo (Godrsquos essence) as evidently being a literal manifestation of ldquophōsrdquo luminescence They also capitshyalized Light as if to further inshydicate that it might represent the Holy Spirit or some manishyfestation thereof or some other ldquodivine entityrdquo (Again Gnostishycism) The Byz is supported by A and five other Greek unshycials plus some variant Harclean and the Bohairic

KJV NLT NASB NIV PROBLEMI John 220 mdash ldquoBut ye have an unction from the Holy One and ye know all thingsrdquo

NLT ldquoBut you are not like that for the Holy Spirit has come upon you and all of you know the truthrdquo Footnote reads ldquoGreek But you have an anointshying from the Hoy Onerdquo

(The meaning of ldquohas come upon yourdquo is vastly different from ldquoan anointing [unction] from the Holy Onerdquo)

NASB ldquoBut you have an anointshying from the Holy One and you all knowrdquo

(The NASB translators showed sound judgment and wisdom in this case not altering ldquounctionrdquo or ldquoanointingrdquomdashfrom the Greek chrisacute-ma meaning precisely anointing or unction Strongrsquos Refshyerence Number [ldquoSRNrdquo] 5545 But the translating committee switched the English words to suit their meaning As at left oidate means ldquoyou knowrdquo and pantes means ldquoallrdquo)

NIV ldquoBut you have an anointing from the Holy One and all of you know the truthrdquo Footnote reads ldquoSome manuscripts and you know all thingsrdquo

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 meaning of the verse is that as specified in the Jamshyieson-Fausset-Brown Bible Commentary (Vol 3 p 635) Johnrsquos readers knew all things ldquo needful for acting against antichristrsquos seductions and for Christian liferdquo Again NIVrsquos ldquosomerdquo is wholly deceptive Most or majority would be correct Byz A six other unshycials the Vulgate the Harclean the Armenian and Ethiopic the Bohairic the Vulgate others

I John 43 mdash ldquoAnd every spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is that spirit of antichrist whereof ye have heard that it should come and even now already is it in the worldrdquo

Reads ldquoIf a prophet does not acshyknowledge Jesus that person is not from God Such a person has the spirit of the Antichrist You have heard that he is going to come into the world and he is alshyready hererdquo

(The essence of this passage is not to warn against those prophets who do not acknowledge Christ as the Son of God per say but 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 heremdashnot that Christ was not God From the First Century Gnostic Docetists held that Christ came as a ldquophantomrdquo form who was reshyplaced by a separate fleshy ldquomanrdquo on the crossmdashhence Christrsquos death being meaningless)

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

(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

(No footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modern versions hinge again on Aleph and B which differ from each other 3036 times in the Gospels alonemdashaside from spelling grammar and personal pronouns (Some wording also is different) Supporting these are Psi (9th) some cursives the Coptic the Vulgate and more What is more at least one modshyern-version interlinear ldquoBiblerdquo shows inclusion of these five words (in the English translashytion below the Greek) yet the translators omit them in the acshycompanying text as well as in their standard versionsmdashas you see at leftmdashof these translashytions Pro-modern usage against overwhelming MSS evidence Byz six Greek uncials the Peshyshitta amp Harclean

KJV NLT NASB NIV PROBLEMRevelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

Reads ldquoFor the great day of their wrath has come and who will be able to surviverdquo

Reads ldquo for the great day of their wrath has come and who is able to standrdquo

(No footnote exists for any other reading)

Reads ldquoFor the great day of their wrath has come and who can standrdquo

(No footnote exists for any other reading)

The Majority text joined by A P and 046 plus the Bohairic Armenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a personal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immedishyately before v 17 begins Conshyclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several OL)

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

NLT reads ldquoBlessed are those who wash their robes so that they can enter through the gates of the city and eat the fruit from the tree of liferdquo

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

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 Majority text supports ldquo they that do his commandshymentsrdquo The Byzantine (Majorshyity) reads ldquoBlessed are those who do his commands rdquo Aleph and A oppose (B trunshycated after Hebrews 913) Also supporting the Byz are the Philoxenian and Harclean the Bohairic and the Armenian

KJV NLT NASB NIV PROBLEMAlthough 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 Extant Byzantine text manuscripts date back to possibly the Fourth Century hence having a pure hershyitage extending back potentially about 1600 years to date

Although promoted as a ldquodynamic equivalencerdquo Bible version the NLT clearly proves to be a hybrid of this ldquothought-for-thoughtrdquo type and a paraphrase It is one step closer to a dynamic equivalence version from the Living Bible and The Book its predecessors Again the NLT as virtually every other New Testament produced since the ERV of 1881 is based on a drastically different source ldquocriticshyal apparatusrdquo which in turn is founded upon variously corrupt manuscripts not of the Byzantine type codices Aleph A B C D and several others of later authorshyship (mostly Aleph and B)

Long regarded as one of the ldquomost accuraterdquo and literal translations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo against its Greek source text This version also takes liberties in word and phrase order based on its own source Greek and it most often fails to footnote significant variant readings such as those of the Majority text It freshyquently has been mistranslated 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

The most classic deceptive literal-dynamic equivalence version available the NIV is a subtly comshypromising bridge between devoshytion to its own corrupt Greek source text and its commitment to a stylized modernistic concession to a wanton worldly readership It softens the Biblersquos critical warnshyings and harsh realities alters bibshylical doctrine (as the others) and aggregately constitutes a vitiated Gospel of positivism eagerly emshybraced by both believers and unbeshylievers alike It is a version espeshycially designed for and appealing to those having ldquoitching earsrdquo (II Timothy 43)

Since the First Century heretics have attacked Godrsquos Word modifying it adding to it and subtracting from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human conshystructs and self-serving manipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically editedrdquo textual apshyparatus forced upon the public by naturalistic scholars and linshyguistic ldquostylistsrdquo Bible societshyies have become a collective corporate rich CEO

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 four-plus years in extensively and intens shyively 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 (since controversial English Revision Version New Testament in 1881 inclusive)V Biblical and theological scholarship in the modern ageV Theological modernismrsquos early mass movement in the Nineteenth Century

To wit Mr Scott has read 34 books and papersmdashmostly lengthy scholarly booksmdashduring the past five-plus 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 Nolan Jones a leading living authority on OT chronology and events (The Chronology of The Old Testament) and Dr DA Waite an eminent Greek scholar and prodigious author provided highly 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 capacity 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 AG Hobbs Publications 1991) Which Version is the Bible 19th ed rev and enlarged (Goodyear AZ KingsWord Press 2006) Interlinear Hebrew-Greek-English Bible Vol 4 2nd ed (Lafayshyette IN 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 MI Way of Life Literature 2005) The Modern Bible Version Hall of Shame (Port Huron MI Way of Life Litershyature 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 MA Hendrickson Publishers Inc 2002) Theological Dicshytionary of the New Testament Abridged in One Volume (Grand Rapids MI 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

KJV NLT NASB NIV PROBLEMI Peter 41 mdash ldquoForasmuch then as Christ hath suffered for us in the flesh arm yourselves likeshywise with the same mind for he that hath suffered in the flesh hath ceased from sin rdquo

Reads ldquoSo then since Christ suffered physical pain you must arm yourselves with the same atshytitude he had and be ready to suffer For if you are willing to suffer for Christ you have deshycided to stop sinningrdquo

Reads ldquoTherefore since Christ has suffered in the flesh arm yourselves also with the same purpose because he who has sufshyfered in the flesh has ceased from sinrdquo Footnote reads ldquoIe suffered deathrdquo

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 unshycials plus the Harclean Arshymenian and Ethiopic include ldquofor usrdquo The chief opponents are P72 (2nd) B and C For whom did Christ suffer and die Was it for the flora and fauna Nomdashfor His greatest creation mankind Note footshynote two for the HCSB stating the obviousmdashbut ldquoprobablyrdquo

II 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

Reads ldquo or because they wanted to prophecy It was the Holy Spirit who moved the prophets to speak from Godrdquo

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 exshyisting Greek MSS contain ldquoholyrdquomdashincluding codices A and C plus seven other major uncials the Syriac Philoxenian (6th) and more But the essenshytial modern-version pillar Coshydex B omits the wordmdashas do P72 P (9th) many Greek cursshyives the Harclean Bohairic and Arm

II Peter 24 mdash ldquoFor if God spared not the angels that sinned but cast them down to hell and delivered them into chains of darkness to be reserved unto judgment rdquo

Reads ldquoFor God did not spare even the angels when they sinned he threw them into hell in gloomy caves and darkness until the judgment dayrdquo Footshynote reads ldquoSome manuscripts read chains of gloomrdquo

Reads ldquoFor if God did not spare angels when they sinned but cast them into hell and committed them to pits of darkness reshyserved for judgment rdquo

Reads ldquoFor if God did not spare angels when they sinned but sent them to hell putting them into gloomy dungeons to be held for judgment rdquo Footnote reads ldquoSome manuscripts into chains of darknessrdquo

(ldquoChains of gloom rdquo is okay)

The Majority reads ldquogave them over to chains of darkness rdquo The NA source reads ldquocommitting them to chains of thick (utter) darkness rdquo from the Greek seirais zophou (ldquochains of darknessrdquo)mdashsame as the Byz The NA Greek does not include tartaroshysas ldquocast down to hellrdquo Tarshytarus is not ldquolower than Hadesrdquo but the lower part of it

II Peter 217 mdash ldquoThese are wells without water clouds that are carried with a tempest to whom the mist of darkness is reshyserved for everrdquo

Reads ldquoThese people are as useshyless as dried-up springs of water or as clouds blown away by the windmdashpromising much and deshylivering nothing They are doomed to blackest darknessrdquo

(From whence comes ldquo promshyising much and delivering nothingrdquo

Reads ldquoThese are springs withshyout water and mists driven by a storm for whom the black darkshyness has been reservedrdquo

Reads ldquoThese men are springs without water and mists driven by a storm Blackest darkness is reserved for themrdquo

(This reading may have resulted from an early scribersquos disdain for unbelieversrsquo eternal damnationmdashas opposed to annihilation by God However based on the supporting versional evidence it is possible that a well-meaning scribe may have added the words ldquofor everrdquo)

The Majority reads ldquofor everrdquo as well as uncials A C L P 049 056 0142 and 0209 Opshyposing the Majority are a classhysic trio of the Alexandrian group P72 Aleph and Bmdashplus Psi 048 and some other Greek But the NUrsquos versional evidshyence is plentiful if not entirely reliable most OL Vulgate Harclean and Philoxenian Sahidic Bohairic

KJV NLT NASB NIV PROBLEMII 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 [1526])

NLT reads ldquoThen the heavens will pass away with a terrible noise and everything in them will disappear in fire and the earth and everything on it will be exposed to judgmentrdquo Footnote reads ldquoSome manuscripts read will be burned uprdquo

(The addition of ldquoto judgmentrdquo to ldquoexposedrdquo does not appear in the NU apparatus nor in the Westcott-Hort Greek text Hence it either has been drawn from another preshyferred ancient MSS or earlier critshyical edition or it simply is a modshyern interpolation [addition]

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 ldquorhoidzedonrdquo [hroyd-zay-donacute] here literally means ldquoloud noiserdquo and is used uniquely in this context in the New Testament It also means ldquowith a great noiserdquo ldquowhizzingly [hissing] with a crashrdquo or ldquowith roaring speedrdquo)

NIV reads ldquo The heavens will disappear with a roar the eleshyments will be destroyed by fire and the earth and everything in it will be laid barerdquo Footnote reads ldquoSome manuscripts be burned uprdquo

(The Greek eurethesetai [you-reth-āacute-set-ahee] meaning ldquowill be disshycoveredfound observed or gatheredrdquo here is substituted in the NIVmdashand other modern vershysionsmdashfor pareleusontahai [par-e-leuacute-sont-ahee] meaning ldquowillshall pass away in the KJV TR and Byz)

Majority reads ldquo in which the heavens with roaring speed (rhoidzedon) will pass away and the elements being burned up by intense heat will be destroyed and the earth and the works in it will be burned uprdquo Again note ldquosome manuscriptsrdquo being cited as having a different reading rather than ldquomostrdquo or ldquothe majorityrdquo Additionally the NU text reads ldquowill be exshyposed 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

I 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 Censhytury] wrote that it is ldquo an idenshytity in the essential element of our daily walk with the essential ele shy ment of Godrsquos beingrdquo)

Reads ldquoBut if we are living in the light of Godrsquos presence just as Christ is then we have fellowshyship with each other and the blood of Jesus his Son cleanses us from every sinrdquo

Reads ldquo But if we walk in the Light as He Himself is in the Light we have fellowship with one another and the blood of Jeshysus His Son cleanses us from all sinrdquo

(No footnote appears for any other reading Again the NASB 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 manuscriptsrdquo rather than the overwhelming majority that oppose)

Reads ldquoBut if we walk in the light as he is in the light we have fellowship with one anothshyer and the blood of Jesus his Son purifies us from all sinrdquo

(Footnote reads ldquob 7 Or everyrdquo [Reference to ldquoallrdquo mdashauthor]The minority text actually has greater overall support [but not in the Greek] Aleph B C P Psi and some Greek cursives the Syriac Peshitta [2nd] the Armenian [5th] the Sahidic [3rd or 4th]mdashnorthern Egyptian])

This is another of many exshyamples of lower Christology among the modern versions ldquoChristrdquo is separated from ldquoJeshysusmdashpossibly stemming from early Gnosticism Note how the NASB committee completely misinterpreted the meaning of ldquowalk in the lightrdquo whichmdashin this contextmdashis entirely reshymoved from some type of physical illumination in Godrsquos presence The NASB commitshytee mistranslated ldquolightrdquo (Godrsquos essence) as evidently being a literal manifestation of ldquophōsrdquo luminescence They also capitshyalized Light as if to further inshydicate that it might represent the Holy Spirit or some manishyfestation thereof or some other ldquodivine entityrdquo (Again Gnostishycism) The Byz is supported by A and five other Greek unshycials plus some variant Harclean and the Bohairic

KJV NLT NASB NIV PROBLEMI John 220 mdash ldquoBut ye have an unction from the Holy One and ye know all thingsrdquo

NLT ldquoBut you are not like that for the Holy Spirit has come upon you and all of you know the truthrdquo Footnote reads ldquoGreek But you have an anointshying from the Hoy Onerdquo

(The meaning of ldquohas come upon yourdquo is vastly different from ldquoan anointing [unction] from the Holy Onerdquo)

NASB ldquoBut you have an anointshying from the Holy One and you all knowrdquo

(The NASB translators showed sound judgment and wisdom in this case not altering ldquounctionrdquo or ldquoanointingrdquomdashfrom the Greek chrisacute-ma meaning precisely anointing or unction Strongrsquos Refshyerence Number [ldquoSRNrdquo] 5545 But the translating committee switched the English words to suit their meaning As at left oidate means ldquoyou knowrdquo and pantes means ldquoallrdquo)

NIV ldquoBut you have an anointing from the Holy One and all of you know the truthrdquo Footnote reads ldquoSome manuscripts and you know all thingsrdquo

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 meaning of the verse is that as specified in the Jamshyieson-Fausset-Brown Bible Commentary (Vol 3 p 635) Johnrsquos readers knew all things ldquo needful for acting against antichristrsquos seductions and for Christian liferdquo Again NIVrsquos ldquosomerdquo is wholly deceptive Most or majority would be correct Byz A six other unshycials the Vulgate the Harclean the Armenian and Ethiopic the Bohairic the Vulgate others

I John 43 mdash ldquoAnd every spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is that spirit of antichrist whereof ye have heard that it should come and even now already is it in the worldrdquo

Reads ldquoIf a prophet does not acshyknowledge Jesus that person is not from God Such a person has the spirit of the Antichrist You have heard that he is going to come into the world and he is alshyready hererdquo

(The essence of this passage is not to warn against those prophets who do not acknowledge Christ as the Son of God per say but 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 heremdashnot that Christ was not God From the First Century Gnostic Docetists held that Christ came as a ldquophantomrdquo form who was reshyplaced by a separate fleshy ldquomanrdquo on the crossmdashhence Christrsquos death being meaningless)

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

(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

(No footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modern versions hinge again on Aleph and B which differ from each other 3036 times in the Gospels alonemdashaside from spelling grammar and personal pronouns (Some wording also is different) Supporting these are Psi (9th) some cursives the Coptic the Vulgate and more What is more at least one modshyern-version interlinear ldquoBiblerdquo shows inclusion of these five words (in the English translashytion below the Greek) yet the translators omit them in the acshycompanying text as well as in their standard versionsmdashas you see at leftmdashof these translashytions Pro-modern usage against overwhelming MSS evidence Byz six Greek uncials the Peshyshitta amp Harclean

KJV NLT NASB NIV PROBLEMRevelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

Reads ldquoFor the great day of their wrath has come and who will be able to surviverdquo

Reads ldquo for the great day of their wrath has come and who is able to standrdquo

(No footnote exists for any other reading)

Reads ldquoFor the great day of their wrath has come and who can standrdquo

(No footnote exists for any other reading)

The Majority text joined by A P and 046 plus the Bohairic Armenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a personal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immedishyately before v 17 begins Conshyclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several OL)

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

NLT reads ldquoBlessed are those who wash their robes so that they can enter through the gates of the city and eat the fruit from the tree of liferdquo

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

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 Majority text supports ldquo they that do his commandshymentsrdquo The Byzantine (Majorshyity) reads ldquoBlessed are those who do his commands rdquo Aleph and A oppose (B trunshycated after Hebrews 913) Also supporting the Byz are the Philoxenian and Harclean the Bohairic and the Armenian

KJV NLT NASB NIV PROBLEMAlthough 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 Extant Byzantine text manuscripts date back to possibly the Fourth Century hence having a pure hershyitage extending back potentially about 1600 years to date

Although promoted as a ldquodynamic equivalencerdquo Bible version the NLT clearly proves to be a hybrid of this ldquothought-for-thoughtrdquo type and a paraphrase It is one step closer to a dynamic equivalence version from the Living Bible and The Book its predecessors Again the NLT as virtually every other New Testament produced since the ERV of 1881 is based on a drastically different source ldquocriticshyal apparatusrdquo which in turn is founded upon variously corrupt manuscripts not of the Byzantine type codices Aleph A B C D and several others of later authorshyship (mostly Aleph and B)

Long regarded as one of the ldquomost accuraterdquo and literal translations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo against its Greek source text This version also takes liberties in word and phrase order based on its own source Greek and it most often fails to footnote significant variant readings such as those of the Majority text It freshyquently has been mistranslated 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

The most classic deceptive literal-dynamic equivalence version available the NIV is a subtly comshypromising bridge between devoshytion to its own corrupt Greek source text and its commitment to a stylized modernistic concession to a wanton worldly readership It softens the Biblersquos critical warnshyings and harsh realities alters bibshylical doctrine (as the others) and aggregately constitutes a vitiated Gospel of positivism eagerly emshybraced by both believers and unbeshylievers alike It is a version espeshycially designed for and appealing to those having ldquoitching earsrdquo (II Timothy 43)

Since the First Century heretics have attacked Godrsquos Word modifying it adding to it and subtracting from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human conshystructs and self-serving manipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically editedrdquo textual apshyparatus forced upon the public by naturalistic scholars and linshyguistic ldquostylistsrdquo Bible societshyies have become a collective corporate rich CEO

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 four-plus years in extensively and intens shyively 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 (since controversial English Revision Version New Testament in 1881 inclusive)V Biblical and theological scholarship in the modern ageV Theological modernismrsquos early mass movement in the Nineteenth Century

To wit Mr Scott has read 34 books and papersmdashmostly lengthy scholarly booksmdashduring the past five-plus 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 Nolan Jones a leading living authority on OT chronology and events (The Chronology of The Old Testament) and Dr DA Waite an eminent Greek scholar and prodigious author provided highly 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 capacity 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 AG Hobbs Publications 1991) Which Version is the Bible 19th ed rev and enlarged (Goodyear AZ KingsWord Press 2006) Interlinear Hebrew-Greek-English Bible Vol 4 2nd ed (Lafayshyette IN 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 MI Way of Life Literature 2005) The Modern Bible Version Hall of Shame (Port Huron MI Way of Life Litershyature 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 MA Hendrickson Publishers Inc 2002) Theological Dicshytionary of the New Testament Abridged in One Volume (Grand Rapids MI 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

KJV NLT NASB NIV PROBLEMII 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 [1526])

NLT reads ldquoThen the heavens will pass away with a terrible noise and everything in them will disappear in fire and the earth and everything on it will be exposed to judgmentrdquo Footnote reads ldquoSome manuscripts read will be burned uprdquo

(The addition of ldquoto judgmentrdquo to ldquoexposedrdquo does not appear in the NU apparatus nor in the Westcott-Hort Greek text Hence it either has been drawn from another preshyferred ancient MSS or earlier critshyical edition or it simply is a modshyern interpolation [addition]

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 ldquorhoidzedonrdquo [hroyd-zay-donacute] here literally means ldquoloud noiserdquo and is used uniquely in this context in the New Testament It also means ldquowith a great noiserdquo ldquowhizzingly [hissing] with a crashrdquo or ldquowith roaring speedrdquo)

NIV reads ldquo The heavens will disappear with a roar the eleshyments will be destroyed by fire and the earth and everything in it will be laid barerdquo Footnote reads ldquoSome manuscripts be burned uprdquo

(The Greek eurethesetai [you-reth-āacute-set-ahee] meaning ldquowill be disshycoveredfound observed or gatheredrdquo here is substituted in the NIVmdashand other modern vershysionsmdashfor pareleusontahai [par-e-leuacute-sont-ahee] meaning ldquowillshall pass away in the KJV TR and Byz)

Majority reads ldquo in which the heavens with roaring speed (rhoidzedon) will pass away and the elements being burned up by intense heat will be destroyed and the earth and the works in it will be burned uprdquo Again note ldquosome manuscriptsrdquo being cited as having a different reading rather than ldquomostrdquo or ldquothe majorityrdquo Additionally the NU text reads ldquowill be exshyposed 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

I 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 Censhytury] wrote that it is ldquo an idenshytity in the essential element of our daily walk with the essential ele shy ment of Godrsquos beingrdquo)

Reads ldquoBut if we are living in the light of Godrsquos presence just as Christ is then we have fellowshyship with each other and the blood of Jesus his Son cleanses us from every sinrdquo

Reads ldquo But if we walk in the Light as He Himself is in the Light we have fellowship with one another and the blood of Jeshysus His Son cleanses us from all sinrdquo

(No footnote appears for any other reading Again the NASB 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 manuscriptsrdquo rather than the overwhelming majority that oppose)

Reads ldquoBut if we walk in the light as he is in the light we have fellowship with one anothshyer and the blood of Jesus his Son purifies us from all sinrdquo

(Footnote reads ldquob 7 Or everyrdquo [Reference to ldquoallrdquo mdashauthor]The minority text actually has greater overall support [but not in the Greek] Aleph B C P Psi and some Greek cursives the Syriac Peshitta [2nd] the Armenian [5th] the Sahidic [3rd or 4th]mdashnorthern Egyptian])

This is another of many exshyamples of lower Christology among the modern versions ldquoChristrdquo is separated from ldquoJeshysusmdashpossibly stemming from early Gnosticism Note how the NASB committee completely misinterpreted the meaning of ldquowalk in the lightrdquo whichmdashin this contextmdashis entirely reshymoved from some type of physical illumination in Godrsquos presence The NASB commitshytee mistranslated ldquolightrdquo (Godrsquos essence) as evidently being a literal manifestation of ldquophōsrdquo luminescence They also capitshyalized Light as if to further inshydicate that it might represent the Holy Spirit or some manishyfestation thereof or some other ldquodivine entityrdquo (Again Gnostishycism) The Byz is supported by A and five other Greek unshycials plus some variant Harclean and the Bohairic

KJV NLT NASB NIV PROBLEMI John 220 mdash ldquoBut ye have an unction from the Holy One and ye know all thingsrdquo

NLT ldquoBut you are not like that for the Holy Spirit has come upon you and all of you know the truthrdquo Footnote reads ldquoGreek But you have an anointshying from the Hoy Onerdquo

(The meaning of ldquohas come upon yourdquo is vastly different from ldquoan anointing [unction] from the Holy Onerdquo)

NASB ldquoBut you have an anointshying from the Holy One and you all knowrdquo

(The NASB translators showed sound judgment and wisdom in this case not altering ldquounctionrdquo or ldquoanointingrdquomdashfrom the Greek chrisacute-ma meaning precisely anointing or unction Strongrsquos Refshyerence Number [ldquoSRNrdquo] 5545 But the translating committee switched the English words to suit their meaning As at left oidate means ldquoyou knowrdquo and pantes means ldquoallrdquo)

NIV ldquoBut you have an anointing from the Holy One and all of you know the truthrdquo Footnote reads ldquoSome manuscripts and you know all thingsrdquo

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 meaning of the verse is that as specified in the Jamshyieson-Fausset-Brown Bible Commentary (Vol 3 p 635) Johnrsquos readers knew all things ldquo needful for acting against antichristrsquos seductions and for Christian liferdquo Again NIVrsquos ldquosomerdquo is wholly deceptive Most or majority would be correct Byz A six other unshycials the Vulgate the Harclean the Armenian and Ethiopic the Bohairic the Vulgate others

I John 43 mdash ldquoAnd every spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is that spirit of antichrist whereof ye have heard that it should come and even now already is it in the worldrdquo

Reads ldquoIf a prophet does not acshyknowledge Jesus that person is not from God Such a person has the spirit of the Antichrist You have heard that he is going to come into the world and he is alshyready hererdquo

(The essence of this passage is not to warn against those prophets who do not acknowledge Christ as the Son of God per say but 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 heremdashnot that Christ was not God From the First Century Gnostic Docetists held that Christ came as a ldquophantomrdquo form who was reshyplaced by a separate fleshy ldquomanrdquo on the crossmdashhence Christrsquos death being meaningless)

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

(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

(No footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modern versions hinge again on Aleph and B which differ from each other 3036 times in the Gospels alonemdashaside from spelling grammar and personal pronouns (Some wording also is different) Supporting these are Psi (9th) some cursives the Coptic the Vulgate and more What is more at least one modshyern-version interlinear ldquoBiblerdquo shows inclusion of these five words (in the English translashytion below the Greek) yet the translators omit them in the acshycompanying text as well as in their standard versionsmdashas you see at leftmdashof these translashytions Pro-modern usage against overwhelming MSS evidence Byz six Greek uncials the Peshyshitta amp Harclean

KJV NLT NASB NIV PROBLEMRevelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

Reads ldquoFor the great day of their wrath has come and who will be able to surviverdquo

Reads ldquo for the great day of their wrath has come and who is able to standrdquo

(No footnote exists for any other reading)

Reads ldquoFor the great day of their wrath has come and who can standrdquo

(No footnote exists for any other reading)

The Majority text joined by A P and 046 plus the Bohairic Armenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a personal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immedishyately before v 17 begins Conshyclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several OL)

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

NLT reads ldquoBlessed are those who wash their robes so that they can enter through the gates of the city and eat the fruit from the tree of liferdquo

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

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 Majority text supports ldquo they that do his commandshymentsrdquo The Byzantine (Majorshyity) reads ldquoBlessed are those who do his commands rdquo Aleph and A oppose (B trunshycated after Hebrews 913) Also supporting the Byz are the Philoxenian and Harclean the Bohairic and the Armenian

KJV NLT NASB NIV PROBLEMAlthough 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 Extant Byzantine text manuscripts date back to possibly the Fourth Century hence having a pure hershyitage extending back potentially about 1600 years to date

Although promoted as a ldquodynamic equivalencerdquo Bible version the NLT clearly proves to be a hybrid of this ldquothought-for-thoughtrdquo type and a paraphrase It is one step closer to a dynamic equivalence version from the Living Bible and The Book its predecessors Again the NLT as virtually every other New Testament produced since the ERV of 1881 is based on a drastically different source ldquocriticshyal apparatusrdquo which in turn is founded upon variously corrupt manuscripts not of the Byzantine type codices Aleph A B C D and several others of later authorshyship (mostly Aleph and B)

Long regarded as one of the ldquomost accuraterdquo and literal translations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo against its Greek source text This version also takes liberties in word and phrase order based on its own source Greek and it most often fails to footnote significant variant readings such as those of the Majority text It freshyquently has been mistranslated 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

The most classic deceptive literal-dynamic equivalence version available the NIV is a subtly comshypromising bridge between devoshytion to its own corrupt Greek source text and its commitment to a stylized modernistic concession to a wanton worldly readership It softens the Biblersquos critical warnshyings and harsh realities alters bibshylical doctrine (as the others) and aggregately constitutes a vitiated Gospel of positivism eagerly emshybraced by both believers and unbeshylievers alike It is a version espeshycially designed for and appealing to those having ldquoitching earsrdquo (II Timothy 43)

Since the First Century heretics have attacked Godrsquos Word modifying it adding to it and subtracting from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human conshystructs and self-serving manipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically editedrdquo textual apshyparatus forced upon the public by naturalistic scholars and linshyguistic ldquostylistsrdquo Bible societshyies have become a collective corporate rich CEO

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 four-plus years in extensively and intens shyively 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 (since controversial English Revision Version New Testament in 1881 inclusive)V Biblical and theological scholarship in the modern ageV Theological modernismrsquos early mass movement in the Nineteenth Century

To wit Mr Scott has read 34 books and papersmdashmostly lengthy scholarly booksmdashduring the past five-plus 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 Nolan Jones a leading living authority on OT chronology and events (The Chronology of The Old Testament) and Dr DA Waite an eminent Greek scholar and prodigious author provided highly 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 capacity 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 AG Hobbs Publications 1991) Which Version is the Bible 19th ed rev and enlarged (Goodyear AZ KingsWord Press 2006) Interlinear Hebrew-Greek-English Bible Vol 4 2nd ed (Lafayshyette IN 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 MI Way of Life Literature 2005) The Modern Bible Version Hall of Shame (Port Huron MI Way of Life Litershyature 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 MA Hendrickson Publishers Inc 2002) Theological Dicshytionary of the New Testament Abridged in One Volume (Grand Rapids MI 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

KJV NLT NASB NIV PROBLEMI John 220 mdash ldquoBut ye have an unction from the Holy One and ye know all thingsrdquo

NLT ldquoBut you are not like that for the Holy Spirit has come upon you and all of you know the truthrdquo Footnote reads ldquoGreek But you have an anointshying from the Hoy Onerdquo

(The meaning of ldquohas come upon yourdquo is vastly different from ldquoan anointing [unction] from the Holy Onerdquo)

NASB ldquoBut you have an anointshying from the Holy One and you all knowrdquo

(The NASB translators showed sound judgment and wisdom in this case not altering ldquounctionrdquo or ldquoanointingrdquomdashfrom the Greek chrisacute-ma meaning precisely anointing or unction Strongrsquos Refshyerence Number [ldquoSRNrdquo] 5545 But the translating committee switched the English words to suit their meaning As at left oidate means ldquoyou knowrdquo and pantes means ldquoallrdquo)

NIV ldquoBut you have an anointing from the Holy One and all of you know the truthrdquo Footnote reads ldquoSome manuscripts and you know all thingsrdquo

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 meaning of the verse is that as specified in the Jamshyieson-Fausset-Brown Bible Commentary (Vol 3 p 635) Johnrsquos readers knew all things ldquo needful for acting against antichristrsquos seductions and for Christian liferdquo Again NIVrsquos ldquosomerdquo is wholly deceptive Most or majority would be correct Byz A six other unshycials the Vulgate the Harclean the Armenian and Ethiopic the Bohairic the Vulgate others

I John 43 mdash ldquoAnd every spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is that spirit of antichrist whereof ye have heard that it should come and even now already is it in the worldrdquo

Reads ldquoIf a prophet does not acshyknowledge Jesus that person is not from God Such a person has the spirit of the Antichrist You have heard that he is going to come into the world and he is alshyready hererdquo

(The essence of this passage is not to warn against those prophets who do not acknowledge Christ as the Son of God per say but 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 heremdashnot that Christ was not God From the First Century Gnostic Docetists held that Christ came as a ldquophantomrdquo form who was reshyplaced by a separate fleshy ldquomanrdquo on the crossmdashhence Christrsquos death being meaningless)

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

(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

(No footnote exists for any other reading)

The Majority reading supports ldquo is come in the fleshrdquo Modern versions hinge again on Aleph and B which differ from each other 3036 times in the Gospels alonemdashaside from spelling grammar and personal pronouns (Some wording also is different) Supporting these are Psi (9th) some cursives the Coptic the Vulgate and more What is more at least one modshyern-version interlinear ldquoBiblerdquo shows inclusion of these five words (in the English translashytion below the Greek) yet the translators omit them in the acshycompanying text as well as in their standard versionsmdashas you see at leftmdashof these translashytions Pro-modern usage against overwhelming MSS evidence Byz six Greek uncials the Peshyshitta amp Harclean

KJV NLT NASB NIV PROBLEMRevelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

Reads ldquoFor the great day of their wrath has come and who will be able to surviverdquo

Reads ldquo for the great day of their wrath has come and who is able to standrdquo

(No footnote exists for any other reading)

Reads ldquoFor the great day of their wrath has come and who can standrdquo

(No footnote exists for any other reading)

The Majority text joined by A P and 046 plus the Bohairic Armenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a personal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immedishyately before v 17 begins Conshyclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several OL)

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

NLT reads ldquoBlessed are those who wash their robes so that they can enter through the gates of the city and eat the fruit from the tree of liferdquo

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

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 Majority text supports ldquo they that do his commandshymentsrdquo The Byzantine (Majorshyity) reads ldquoBlessed are those who do his commands rdquo Aleph and A oppose (B trunshycated after Hebrews 913) Also supporting the Byz are the Philoxenian and Harclean the Bohairic and the Armenian

KJV NLT NASB NIV PROBLEMAlthough 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 Extant Byzantine text manuscripts date back to possibly the Fourth Century hence having a pure hershyitage extending back potentially about 1600 years to date

Although promoted as a ldquodynamic equivalencerdquo Bible version the NLT clearly proves to be a hybrid of this ldquothought-for-thoughtrdquo type and a paraphrase It is one step closer to a dynamic equivalence version from the Living Bible and The Book its predecessors Again the NLT as virtually every other New Testament produced since the ERV of 1881 is based on a drastically different source ldquocriticshyal apparatusrdquo which in turn is founded upon variously corrupt manuscripts not of the Byzantine type codices Aleph A B C D and several others of later authorshyship (mostly Aleph and B)

Long regarded as one of the ldquomost accuraterdquo and literal translations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo against its Greek source text This version also takes liberties in word and phrase order based on its own source Greek and it most often fails to footnote significant variant readings such as those of the Majority text It freshyquently has been mistranslated 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

The most classic deceptive literal-dynamic equivalence version available the NIV is a subtly comshypromising bridge between devoshytion to its own corrupt Greek source text and its commitment to a stylized modernistic concession to a wanton worldly readership It softens the Biblersquos critical warnshyings and harsh realities alters bibshylical doctrine (as the others) and aggregately constitutes a vitiated Gospel of positivism eagerly emshybraced by both believers and unbeshylievers alike It is a version espeshycially designed for and appealing to those having ldquoitching earsrdquo (II Timothy 43)

Since the First Century heretics have attacked Godrsquos Word modifying it adding to it and subtracting from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human conshystructs and self-serving manipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically editedrdquo textual apshyparatus forced upon the public by naturalistic scholars and linshyguistic ldquostylistsrdquo Bible societshyies have become a collective corporate rich CEO

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 four-plus years in extensively and intens shyively 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 (since controversial English Revision Version New Testament in 1881 inclusive)V Biblical and theological scholarship in the modern ageV Theological modernismrsquos early mass movement in the Nineteenth Century

To wit Mr Scott has read 34 books and papersmdashmostly lengthy scholarly booksmdashduring the past five-plus 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 Nolan Jones a leading living authority on OT chronology and events (The Chronology of The Old Testament) and Dr DA Waite an eminent Greek scholar and prodigious author provided highly 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 capacity 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 AG Hobbs Publications 1991) Which Version is the Bible 19th ed rev and enlarged (Goodyear AZ KingsWord Press 2006) Interlinear Hebrew-Greek-English Bible Vol 4 2nd ed (Lafayshyette IN 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 MI Way of Life Literature 2005) The Modern Bible Version Hall of Shame (Port Huron MI Way of Life Litershyature 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 MA Hendrickson Publishers Inc 2002) Theological Dicshytionary of the New Testament Abridged in One Volume (Grand Rapids MI 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

KJV NLT NASB NIV PROBLEMRevelation 617 mdash ldquoFor the great day of his wrath is come and who shall be able to standrdquo

Reads ldquoFor the great day of their wrath has come and who will be able to surviverdquo

Reads ldquo for the great day of their wrath has come and who is able to standrdquo

(No footnote exists for any other reading)

Reads ldquoFor the great day of their wrath has come and who can standrdquo

(No footnote exists for any other reading)

The Majority text joined by A P and 046 plus the Bohairic Armenian and Ethiopic under gird the KJV reading The Greek word ldquoautosrdquo (ow-tosacute) is a personal pronoun used for both the first- and third-person cases but note the previous verse 616 which refers to ldquothe wrath of the Lambrdquo immedishyately before v 17 begins Conshyclusive (Defying are Aleph C some Greek cursives plus the Vulgate Philoxenian Harclean and several OL)

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

NLT reads ldquoBlessed are those who wash their robes so that they can enter through the gates of the city and eat the fruit from the tree of liferdquo

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

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 Majority text supports ldquo they that do his commandshymentsrdquo The Byzantine (Majorshyity) reads ldquoBlessed are those who do his commands rdquo Aleph and A oppose (B trunshycated after Hebrews 913) Also supporting the Byz are the Philoxenian and Harclean the Bohairic and the Armenian

KJV NLT NASB NIV PROBLEMAlthough 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 Extant Byzantine text manuscripts date back to possibly the Fourth Century hence having a pure hershyitage extending back potentially about 1600 years to date

Although promoted as a ldquodynamic equivalencerdquo Bible version the NLT clearly proves to be a hybrid of this ldquothought-for-thoughtrdquo type and a paraphrase It is one step closer to a dynamic equivalence version from the Living Bible and The Book its predecessors Again the NLT as virtually every other New Testament produced since the ERV of 1881 is based on a drastically different source ldquocriticshyal apparatusrdquo which in turn is founded upon variously corrupt manuscripts not of the Byzantine type codices Aleph A B C D and several others of later authorshyship (mostly Aleph and B)

Long regarded as one of the ldquomost accuraterdquo and literal translations in existence the NASB upon closer examination proves otherwise based upon the NU critical text often ldquostylizedrdquo against its Greek source text This version also takes liberties in word and phrase order based on its own source Greek and it most often fails to footnote significant variant readings such as those of the Majority text It freshyquently has been mistranslated 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

The most classic deceptive literal-dynamic equivalence version available the NIV is a subtly comshypromising bridge between devoshytion to its own corrupt Greek source text and its commitment to a stylized modernistic concession to a wanton worldly readership It softens the Biblersquos critical warnshyings and harsh realities alters bibshylical doctrine (as the others) and aggregately constitutes a vitiated Gospel of positivism eagerly emshybraced by both believers and unbeshylievers alike It is a version espeshycially designed for and appealing to those having ldquoitching earsrdquo (II Timothy 43)

Since the First Century heretics have attacked Godrsquos Word modifying it adding to it and subtracting from it Successive infidels established the Roman Catholic Church based on non-canonical doctrine human conshystructs and self-serving manipulation of Scripture One result was a minority of older manuscripts evolving into a corrupt false ldquoBiblerdquo based on a ldquocritically editedrdquo textual apshyparatus forced upon the public by naturalistic scholars and linshyguistic ldquostylistsrdquo Bible societshyies have become a collective corporate rich CEO

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 four-plus years in extensively and intens shyively 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 (since controversial English Revision Version New Testament in 1881 inclusive)V Biblical and theological scholarship in the modern ageV Theological modernismrsquos early mass movement in the Nineteenth Century

To wit Mr Scott has read 34 books and papersmdashmostly lengthy scholarly booksmdashduring the past five-plus 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 Nolan Jones a leading living authority on OT chronology and events (The Chronology of The Old Testament) and Dr DA Waite an eminent Greek scholar and prodigious author provided highly 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 capacity 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 AG Hobbs Publications 1991) Which Version is the Bible 19th ed rev and enlarged (Goodyear AZ KingsWord Press 2006) Interlinear Hebrew-Greek-English Bible Vol 4 2nd ed (Lafayshyette IN 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 MI Way of Life Literature 2005) The Modern Bible Version Hall of Shame (Port Huron MI Way of Life Litershyature 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 MA Hendrickson Publishers Inc 2002) Theological Dicshytionary of the New Testament Abridged in One Volume (Grand Rapids MI 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

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 four-plus years in extensively and intens shyively 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 (since controversial English Revision Version New Testament in 1881 inclusive)V Biblical and theological scholarship in the modern ageV Theological modernismrsquos early mass movement in the Nineteenth Century

To wit Mr Scott has read 34 books and papersmdashmostly lengthy scholarly booksmdashduring the past five-plus 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 Nolan Jones a leading living authority on OT chronology and events (The Chronology of The Old Testament) and Dr DA Waite an eminent Greek scholar and prodigious author provided highly 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 capacity 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 AG Hobbs Publications 1991) Which Version is the Bible 19th ed rev and enlarged (Goodyear AZ KingsWord Press 2006) Interlinear Hebrew-Greek-English Bible Vol 4 2nd ed (Lafayshyette IN 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 MI Way of Life Literature 2005) The Modern Bible Version Hall of Shame (Port Huron MI Way of Life Litershyature 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 MA Hendrickson Publishers Inc 2002) Theological Dicshytionary of the New Testament Abridged in One Volume (Grand Rapids MI 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