King James Only Refuted - WordPress.com · King James Only—Refuted Part 1: Do Modern Bibles Alter Core Christian Doctrines? Isaiah wrote that the grass withers and the flowers fade,

King James Only—Refuted

Part 1: Do Modern Bibles Alter Core Christian Doctrines?

Isaiah wrote that the grass withers and the flowers fade, but the word of God endures forever.

Jesus said that not one jot or tittle would pass away from the Scriptures. He said that Scripture

cannot be broken. He said that heaven and earth will pass away, but his words would not pass

away.

The King James Only movement has taken these promises and made them exclusive to

themselves. Consequently, they must assume that anybody not devoted to reading the King

James only is taking part in reading heretical Bibles which do not teach the truth. This wording

is no exaggeration; just look at some of the comments: “All post KJV translations are corrupted

by Satan.”* “I believe it to be the inerrant, infallible, inspired and preserved Word of God… If

you don't have a King James Bible, YOU DON'T HAVE A HOLY BIBLE!”**

How are Christians to react to this? Are we to throw away the salvation and growth that has

taken place in our lives since that growth took place through reading “corrupted” versions?

Some KJV-Os would go that far; many would not. They will tell you to embrace the truth no

matter how uncomfortable it makes you. That is a true concept. So I am writing this multi-part

blog in order to turn the claims of KJV-Os back on themselves to show that the evidence ought

to provoke them to uncomfortable admissions more so than Christians that reject King James

Onlyism.

There are several claims of KJV-Os that will need to be addressed in this series:

1. -There are only two foundational Greek texts that can be used for Bible translation:

Corrupt Alexandrian texts and accurate Textus Receptus (supposedly the majority text)

2. Manuscripts in Alexandria were corrupt by 200 AD.

3. -Preservation of the original “autographa” is only through the Hebrew Masoretic Text and

the Greek Textus Receptus.

4. -Born again Christians have by and large stopped believing in the inspiration and preservation

of Scripture since the late 19th century.

5. -Codex Sinaiticus and Codex Vaticanus (350A.D.) are not reliable. They disagree 3,000 times

in the Gospels. Numerous words and sections are left out.

6. -Modern versions question the virgin birth, the Trinity, the deity of Christ, Bible infallibility,

and salvation by faith

7. -Many words have been removed from the KJV in other modern versions.

I cannot hope to address everything to a quality extent all at once, so I will be going piece by

piece. In the end, it’s my belief that the honest reader will be delighted at the reliability of the

Christian Scriptures. It’s also my belief that it will be shown that being King James Only will be

seen as an unnecessary and illogical stance to build on.

_ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _

For this part let’s tackle the claim that modern versions, as a result of faulty manuscripts, have

removed essential Christian teachings. Is it true that heretics were involved in translating the

ancient Scriptures in the early days of church history, and these heretics made many deliberate

changes? According to the KJV-Os, only the Alexandrian texts were subjected to such heresies,

but not the Byzantine texts (stay tuned for explanations on these). So right away there is a case

of special pleading (not allowing your own position to be held to the same scrutiny that you

impose on another position)—which will be brought up later.

There are scribal mistakes that are prevalent in the hand-written (manuscript) copies of the

New Testament. All scholars agree on that. What do these errors reveal about the intent of the

scribes who made them? 1611kingjamesbible.com makes the following statement: “Vital

doctrinal truths about the deity of Christ, the virgin birth, salvation, the resurrection, the

second coming of Christ, heaven and hell and others have been omitted or changed in many

places.”

If there was really intent to change the Scriptures beyond original appearance, then gross error

should be showing up in manuscripts. More than just containing mistakes, these manuscripts

should reveal a common goal of removing or adding particular doctrines if this claim of the KJV-

Os is to stand up under examination. The manuscript that is most heavily scrutinized by the KJV-

Os is the Codex Sinaiticus. Codex Sinaiticus is the classic “corrupted” Alexandrian manuscript

according to the KJV-Os. It is dated to 350 A.D. and contains very nearly the entire New

Testament (among a few other writings).

I will weigh what is contained in it with the KJV-Os most revered Greek version, the Textus

Receptus (Received Text). If this very foundational claim of the KJV-Os is true, it should be

exposed in these two manuscripts that stand on opposite ends of the ancient textual spectrum.

In looking at the differences, note that Codex Sinaiticus abbreviated sacred names (Lord-

Κυριος, Jesus-Ιησους, Christ-Χριστος, Spirit-Πνυεμα, God-Θεος)—which accounts for many

apparent differences. It also has slight spelling differences which do not affect word meaning—

one of which is the movable “nu”-ν, which is like the difference between “a” and “an”.

I chose a full chapter for textual comparison prior to looking at it. I chose 1 Corinthians 1

because it may be the first New Testament writing in circulation. I realize that most readers

aren’t familiar with Greek, but this comparison should reveal a point that can still be followed.

Sinaiticus (325-350) vs Textus Receptus (1550)

παυλος κλητος αποστολος ι̅υ̅ χ̅υ̅

δια θεληματος θ̅υ̅ και

σωσθενης ο αδελφος

2 τη εκκλησια του θ̅υ̅ 5

τη ουση εν κορινθω ηγιασμενοις

εν χ̅ω̅ ι̅υ̅ κλητοις

αγιοις συν πασι τοις

επικαλουμενοις 10

το ονομα του κ̅υ̅

ημων ιυ̅ χ̅υ̅ εν πα(ν)τι

τοπω αυτων ° και

ημων

3 χαρις ϋμιν και ειρηνη απο θ̅υ̅ π̅ρ̅ς̅

ημω(ν) και κ̅υ̅ ι̅υ̅ χ̅υ̅

4 ευχαριστω τω θ̅ω̅ °

παντοτε περι ϋμω(ν)

επι τη χαριτι του θ̅υ̅ 20

τη δοθιση ϋμιν ε(ν)

5 χ̅ω̅ ι̅υ̅ οτι εν παντι

επλουτισθητε εν εν αυτω εν παντι

λογω και παση γνωσει 25

6 καθως το μαρτυριον

του χ̅υ̅ εβεβαιωθη

εν υμιν

7 ωστε ϋμας μη ϋστερισθαι

εν μηδενι 30

χαρισματι απεκδεχομενους την

αποκαλυψιν του κ̅υ̅

8 ημων ι̅υ̅ χ̅υ̅ ος και

βεβαιωσει ϋμας εως 35

τελους ανεγκλητους εν τη

ημερα του κ̅υ̅ ημω(ν)

ι̅υ̅ χ̅υ̅ ος και βεβαιωσει

ϋμας εως τελους ανεγκλητους 40

εν τη ημερα του κ̅υ̅

9 ημων ι̅υ̅ χ̅υ ̅ πιστος

ο θ̅ς̅ δι ου εκληθητε

εις κοινωνιαν 45

1 παυλος κλητος αποστολος ιησου χριστου

δια θεληματος θεου και

σωσθενης ο αδελφος

2 τη εκκλησια του θεου

τη ουση εν κορινθω ηγιασμενοις

εν χριστω ιησου κλητοις

αγιοις συν πασιν τοις

επικαλουμενοις

το ονομα του κυριου

ημων ιησου χριστου εν παντι

τοπω αυτων τε και

ημων

3 χαρις υμιν και ειρηνη απο θεου πατρος

ημων και κυριου ιησου χριστου

4 ευχαριστω τω θεω μου

παντοτε περι υμων

επι τη χαριτι του θεου

τη δοθειση υμιν εν

χριστω ιησου 5 οτι εν παντι

επλουτισθητε εν αυτω εν παντι

λογω και παση γνωσει

6 καθως το μαρτυριον

του χριστου εβεβαιωθη

εν υμιν

7 ωστε υμας μη υστερεισθαι

εν μηδενι

χαρισματι απεκδεχομενους την

αποκαλυψιν του κυριου

ημων ιησου χριστου 8 ος και

βεβαιωσει υμας εως

τελους ανεγκλητους εν τη

ημερα του κυριου ημων

ιησου χριστου

πιστος

ο θεος δι ου εκληθητε

εις κοινωνιαν

του υϊου αυτου ι̅υ ̅

χ̅υ̅ του κ̅υ̅ ημων

10 παρακαλω δε υμας

αδελφοι δια του

ονοματος του κ̅υ̅

ημων ι̅υ̅ χ̅υ̅ ινα το

αυτο λεγητε παντες

και μη η εν υμιν 5

σχισματα ητε

δε κατηρτισμενοι

εν τω αυτω νοι κ(αι)

εν τη αυτη γνωμη

11 εδηλωθη γαρ μοι 10

περι ϋμων αδελφοι

μου ϋπο των

χλοης οτι εριδες

12 εν υμιν εισιν λεγω

δε τουτο οτι εκαστος 15

ϋμων λεγει εγω μεν ειμι

παυλου · εγω δε απολλω

· εγω δε κηφα · εγω δε χ̅υ̅ 20

13 μεμερισται ο χ̅ς ̅

μη παυλος εσταυρωθη

ϋπερ ϋμω(ν) η εις το

ονομα παυλου εβαπτισθητε 25

14 ευχαριστω ° οτι ουδενα

ϋμων εβαπτισα

ει μη πρισκο(ν)

15 και γαϊον ϊνα μη

τις ειπη οτι εις το 30

εμον ονομα εβαπτισθητε

16 εβαπτισα δε και τον

στεφανα οικον λοιπον

ουκ οιδα ει τινα αλλον 35

εβαπτισα

17 ου γαρ απεστιλεν

με χ̅ς̅ βαπτιζειν

αλλα ευαγγελιζεσθε 40

ουκ εν σοφια

λογου ϊνα μη κενωθη

ο σταυρος του χ̅υ ̅

18 ο λογος γαρ ο του σταυρου 45

τοις μεν απολλυμενοις

μωρια εστιν τοις δε

προς κορινθιους α

του υιου αυτου ιησου

χριστου του κυριου ημων

10 παρακαλω δε υμας

αδελφοι δια του

ονοματος του κυριου

ημων ιησου χριστου ινα το

αυτο λεγητε παντες

και μη η εν υμιν

σχισματα ητε

δε κατηρτισμενοι

εν τω αυτω νοι και

εν τη αυτη γνωμη

11 εδηλωθη γαρ μοι

περι υμων αδελφοι

μου υπο των

χλοης οτι εριδες

εν υμιν εισιν 12 λεγω

δε τουτο οτι εκαστος

υμων λεγει εγω μεν ειμι

παυλου εγω δε απολλω

εγω δε κηφα εγω δε χριστου

13 μεμερισται ο χριστος

μη παυλος εσταυρωθη

υπερ υμων η εις το

ονομα παυλου εβαπτισθητε

14 ευχαριστω τω θεω οτι ουδενα

υμων εβαπτισα

ει μη κρισπον

και γαιον 15 ινα μη

τις ειπη οτι εις το

εμον ονομα εβαπτισα

16 εβαπτισα δε και τον

στεφανα οικον λοιπον

ουκ οιδα ει τινα αλλον

εβαπτισα

17 ου γαρ απεστειλεν

με χριστος βαπτιζειν

αλλ ευαγγελιζεσθαι

ουκ εν σοφια

λογου ινα μη κενωθη

ο σταυρος του χριστου

18 ο λογος γαρ ο του σταυρου

τοις μεν απολλυμενοις

μωρια εστιν τοις δε

† σωμενοις ημιν δυναμις

θ̅υ̅ εστιν ·

19 γεγραπται γαρ απολω

την σοφιαν

των σοφων και τη(ν) 5

συνεσιν των συνετων

αθετησω

20 που σοφος που

γραμματευς που

συνζητητης του 10

αιωνος τουτου

ουχι εμωρανεν

ο θ̅ς̅ την σοφιαν

του κοσμου °

21 επιδη γαρ εν τη σοφια 15

του θ̅υ̅ ουκ εγνω

ο κοσμος δια της

σοφιας τον θ̅ν̅

ευδοκησεν ο θ̅ς̅ δια

της μωριας του 20

κηρυγματος σωσαι

τους πιστευο(ν)τας

22 επειδη και ϊουδαιοι

σημια αιτουσι(ν) 25

και ελληνες σοφιαν

23 ζητουσιν ημεις

δε κηρυσσομεν

χ̅ν̅ εσταυρωμενον

ϊουδαιοις μεν σκανδαλον 30

εθνεσιν δε μωριαν

24 αυτοις δε τοις

κλητοις ϊουδαιοις

τε και ελλησιν χ̅ν̅ 35

θ̅υ̅ δυναμιν και

θ̅υ̅ σοφιαν

25 οτι το μωρον του

θ̅υ̅ σοφωτερον τω(ν)

ανθρωπων εστι(ν) 40

και το ασθενες του

θ̅υ̅ ϊσχυροτερον

των ανθρωπων °

26 βλεπεται γαρ την κλησιν

υμων αδελφοι 45

οτι ου πολλοι

σωζομενοις ημιν δυναμις

θεου εστιν

19 γεγραπται γαρ απολω

την σοφιαν

των σοφων και την

συνεσιν των συνετων

αθετησω

20 που σοφος που

γραμματευς που

συζητητης του

αιωνος τουτου

ουχι εμωρανεν

ο θεος την σοφιαν

του κοσμου τουτου

21 επειδη γαρ εν τη σοφια

του θεου ουκ εγνω

ο κοσμος δια της

σοφιας τον θεον

ευδοκησεν ο θεος δια

της μωριας του

κηρυγματος σωσαι

τους πιστευοντας

22 επειδη και ιουδαιοι

σημειον αιτουσιν

και ελληνες σοφιαν

ζητουσιν 23 ημεις

δε κηρυσσομεν

χριστον εσταυρωμενον

ιουδαιοις μεν σκανδαλον

ελλησιν δε μωριαν

24 αυτοις δε τοις

κλητοις ιουδαιοις

τε και ελλησιν χριστον

θεου δυναμιν και

θεου σοφιαν

25 οτι το μωρον του

θεου σοφωτερον των

ανθρωπων εστιν

και το ασθενες του

θεου ισχυροτερον

των ανθρωπων εστιν

26 βλεπετε γαρ την κλησιν

υμων αδελφοι

οτι ου πολλοι

σοφοι κατα σαρκα

ου πολλοι δυνατοι ·

ου πολλοι ευγενις

27 αλλα τα μωρα του

κοσμου εξελεξατο

ο θ̅ς̅ ινα κατεσχυνη

τους σοφους 5

και τα ασθενη του


ο θ̅ς̅ ϊνα κατεσχυνη

28 τα ϊσχυρα και

τα ασθενη του κοσμου 10

και τα εξουθενημενα

εξελεξα το ο θ̅ς̅ ° τα μη οντα

ϊνα τα οντα καταργηση

29 οπως μη καυχησηται 15

πασα σαρξ ενωπιον του θυ̅̅

30 εξ αυτου δε ϋμεις

εστε εν χ̅ω̅ ιυ̅ ος εγενηθη 20

σοφια ημιν

απο θ̅υ̅ δικαιοσυνη

τε και αγιασμος και

απολυτρωσις

31 ϊνα καθως γεγραπται 25

ο καυχωμενος

εν κ̅ω̅ καυχασθω1

σοφοι κατα σαρκα

ου πολλοι δυνατοι

ου πολλοι ευγενεις

27 αλλα τα μωρα του


ο θεος ινα

τους σοφους καταισχυνη

και τα ασθενη του


ο θεος ινα καταισχυνη

τα ισχυρα 28 και

τα αγενη του κοσμου

και τα εξουθενημενα

εξελεξατο ο θεος και τα μη οντα

ινα τα οντα καταργηση

29 οπως μη καυχησηται

πασα σαρξ ενωπιον αυτου

30 εξ αυτου δε υμεις

εστε εν χριστω ιησου ος εγενηθη

ημιν σοφια

απο θεου δικαιοσυνη

τε και αγιασμος και

απολυτρωσις

31 ινα καθως γεγραπται

ο καυχωμενος

εν κυριω καυχασθω 2

This section of Greek New Testament Scripture is about 600 words. I noted 17 variants, plus

already noted variants which were marked by parentheses or a line over the top (movable nu and

abbreviations). Total Abbreviations: 55; Nu: 13. Total variants: 30-85. 30 would give us 95%

textual purity, which is the maximum rate of textual variations across the most divergent

manuscripts.

The word differences are generally spelling differences and inconsequential wordings. Verse 29

has “of Him” or “of God” (notice that “God” is removed from the KJV preferred Textus

Receptus. This is not a problem because the words mean the same thing, but this is something

that they accuse modern translations of doing!) Words like και and τε don’t add any word

meaning to the text. Εν (In) is obviously written twice in verse 5. A few words—“this” and “My”

1 International Greek New Testament Project (IGNTP). (2012). Codex Sinaiticus: Septuagint and New

Testament (1 Co 1:1–31). Cambridge, UK: The Codex Sinaiticus Project Board.

2 Stephen’s 1550 Textus Receptus: with morphology. (2002). (1 Co 1:1–31). Bellingham, WA: Logos Bible

Software.

show up in the TR. Verse 23 has “Nations” or “Greeks”, which essentially implies the same

thing. We are “lucky” to see big glaring difference in the second half of verse 8. But notice that

this is simply a repeat of the previous line. The line before it ended the same way that the next

line ended, so the scribe started copying the same line over again—in which case it was stuck

like that and corrected later. (KJV-Os accuse modern versions of removing words; however,

there are obviously occasions where words should be removed.)

So 1 Corinthians 1 should serve as a general overview of what common “Bible errors” look like.

Suffice it for now to say that there is absolutely no evidence for mal-intent based on what has

been examined (more serious variants can be addressed later).

Since the claim is that modern versions have removed or made a mess of major doctrines, I

looked many of those up also. I looked up at least 3 of the top texts on the deity of Christ, the

virgin birth, salvation through faith and available for all, the resurrection, and the work of the

Holy Spirit. I did so through a side-by-side comparison of the Greek texts of the Nestle-Aland

and the Textus Receptus. The Nestle-Aland is a modern standard of Greek that many new

translations heavily rely on and colleges use for training in Greek. Again, the Textus Receptus is

the Greek text that was translated into the King James Version in 1611. The word differences

are highlighted and word orders are underlined. While you scan these 24 verses, keep in mind

the assumption that modern versions have corrupted these doctrines and see if such a claim

can be verified in the comparisons. Again, these verses were chosen prior to looking at the side-

by-side comparison. I would have to live with any results that would not help make my point.

Virgin Birth Verses

(NA-28 (top)/ TR (bottom))

Matt 1:18

Τοῦ δὲ Ἰησοῦ Χριστοῦ ἡ γένεσις οὕτως ἦν. μνηστευθείσης τῆς μητρὸς αὐτοῦ Μαρίας τῷ

Ἰωσήφ, πρὶν ἢ συνελθεῖν αὐτοὺς εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου.3

του δε ιησου χριστου η γεννησις ουτως ην μνηστευθεισης γαρ της μητρος αυτου μαριας τω

ιωσηφ πριν η συνελθειν αυτους ευρεθη εν γαστρι εχουσα εκ πνευματος αγιου 4

(Spelling difference. “For” (as in “seeing that”) added—no meaning difference)

3 Aland, K., Aland, B., Karavidopoulos, J., Martini, C. M., & Metzger, B. M. (2012). Novum Testamentum

Graece (28th Edition, Mt 1:18). Stuttgart: Deutsche Bibelgesellschaft.

4 Stephen’s 1550 Textus Receptus: with morphology. (2002). (Mt 1:18). Bellingham, WA: Logos Bible

Software.

Matt 1:25

καὶ οὐκ ἐγίνωσκεν αὐτὴν ἕως °οὗ ἔτεκεν υἱόν· καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ Ἰησοῦν.5

και ουκ εγινωσκεν αυτην εως ου ετεκεν τον υιον αυτης τον πρωτοτοκον και εκαλεσεν το ονομα

αυτου ιησουν 6

(The difference here is “gave birth to a son” vs “gave birth to her firstborn son.” It is redundant

due to the prior use of “virgin”)

Luke 1:34-35

εἶπεν δὲ Μαριὰμ πρὸς τὸν ἄγγελον· πῶς ἔσται τοῦτο, ἐπεὶ ἄνδρα οὐ γινώσκω;7

καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῇ· πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ

καὶ δύναμις ὑψίστου ἐπισκιάσει σοι· διὸ καὶ τὸ γεννώμενον ἅγιον κληθήσεται υἱὸς θεοῦ. 8

ειπεν δε μαριαμ προς τον αγγελον πως εσται τουτο επει ανδρα ου γινωσκω 9

και αποκριθεις ο αγγελος ειπεν αυτη πνευμα αγιον επελευσεται επι σε

και δυναμις υψιστου επισκιασει σοι διο και το γεννωμενον αγιον κληθησεται υιος θεου10

Deity of Jesus:

John 1:1,14

Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος.11




Software.


Graece (28th Edition, Lk 1:34). Stuttgart: Deutsche Bibelgesellschaft.


Graece (28th Edition, Lk 1:35). Stuttgart: Deutsche Bibelgesellschaft.

9 Stephen’s 1550 Textus Receptus: with morphology. (2002). (Lk 1:34). Bellingham, WA: Logos Bible

Software.

10 Stephen’s 1550 Textus Receptus: with morphology. (2002). (Lk 1:35). Bellingham, WA: Logos Bible

Software.

εν αρχη ην ο λογος και ο λογος ην προς τον θεον και θεος ην ο λογος 12

Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς

μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας.13

και ο λογος σαρξ εγενετο και εσκηνωσεν εν ημιν και εθεασαμεθα την δοξαν αυτου δοξαν ως

μονογενους παρα πατρος πληρης χαριτος και αληθειας 14

John 20:28:

ἀπεκρίθη Θωμᾶς καὶ εἶπεν αὐτῷ· ὁ κύριός μου καὶ ὁ θεός μου.15

και απεκριθη ο θωμας και ειπεν αυτω ο κυριος μου και ο θεος μου16

(“And”… “the”—both removable with no difference in meaning)

Col 1:15-16:

ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως,

16 ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς17

ος εστιν εικων του θεου του αορατου πρωτοτοκος πασης κτισεως

16 οτι εν αυτω εκτισθη τα παντα τα εν τοις ουρανοις και τα επι της γης18


Graece (28th Edition, Jn 1:1). Stuttgart: Deutsche Bibelgesellschaft.

12 Stephen’s 1550 Textus Receptus: with morphology. (2002). (Jn 1:1). Bellingham, WA: Logos Bible

Software.




Software.




Software.


Graece (28th Edition, Col 1:15–16). Stuttgart: Deutsche Bibelgesellschaft.

(“The”—often removable with no meaning difference)

Atonement through the blood of Jesus:

Eph. 1:7

Ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν παραπτωμάτων, κατὰ τὸ

πλοῦτος τῆς χάριτος αὐτοῦ19

εν ω εχομεν την απολυτρωσιν δια του αιματος αυτου την αφεσιν των παραπτωματων κατα τον

πλουτον της χαριτος αυτου 20

(Movable “nu”)

Col. 1:20

καὶ διʼ αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς αὐτόν, εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ

σταυροῦ αὐτοῦ, [διʼ αὐτοῦ] εἴτε τὰ ἐπὶ τῆς γῆς εἴτε τὰ ἐν τοῖς οὐρανοῖς21

και δι αυτου αποκαταλλαξαι τα παντα εις αυτον ειρηνοποιησας δια του αιματος του

σταυρου αυτου δι αυτου ειτε τα επι της γης ειτε τα εν τοις ουρανοις22

Heb. 13:12

Διὸ καὶ Ἰησοῦς, ἵνα ἁγιάσῃ διὰ τοῦ ἰδίου αἵματος τὸν λαόν, ἔξω τῆς πύλης ἔπαθεν.23

διο και ιησους ινα αγιαση δια του ιδιου αιματος τον λαον εξω της πυλης επαθεν24

Resurrection of Jesus

18 Stephen’s 1550 Textus Receptus: with morphology. (2002). (Col 1:15–16). Bellingham, WA: Logos Bible

Software.


Graece (28th Edition, Eph 1:7). Stuttgart: Deutsche Bibelgesellschaft.

20 Stephen’s 1550 Textus Receptus: with morphology. (2002). (Eph 1:7). Bellingham, WA: Logos Bible

Software.


Graece (28th Edition, Col 1:20). Stuttgart: Deutsche Bibelgesellschaft.

22 Stephen’s 1550 Textus Receptus: with morphology. (2002). (Col 1:20). Bellingham, WA: Logos Bible

Software.


Graece (28th Edition, Heb 13:12). Stuttgart: Deutsche Bibelgesellschaft.

24 Stephen’s 1550 Textus Receptus: with morphology. (2002). (Heb 13:12). Bellingham, WA: Logos Bible

Software.

John 11:25

εἶπεν αὐτῇ ὁ Ἰησοῦς· ἐγώ εἰμι ἡ ἀνάστασις καὶ ἡ ζωή· ὁ πιστεύων εἰς ἐμὲ κἂν ἀποθάνῃ

ζήσεται,25

ειπεν αυτη ο ιησους εγω ειμι η αναστασις και η ζωη ο πιστευων εις εμε καν αποθανη

ζησεται 26

Acts 2:31

προϊδὼν ἐλάλησεν περὶ τῆς ἀναστάσεως τοῦ Χριστοῦ ὅτι οὔτε ἐγκατελείφθη εἰς ᾅδην 1

οὔτε ἡ σὰρξ αὐτοῦ εἶδεν διαφθοράν.27

προιδων ελαλησεν περι της αναστασεως του χριστου οτι ου κατελειφθη η ψυχη αυτου εις αδου

ουδε η σαρξ αυτου ειδεν διαφθοραν28

(It will help here to see the Acts 2:31 Greek differences in English)

“He looked ahead and spoke of the resurrection of the Christ, that HE WAS NEITHER ABANDONED

TO HADES, NOR DID His flesh SUFFER DECAY.”29

“He seeing this before spake of the resurrection of Christ, that his soul was not left in hell,

neither his flesh did see corruption.”30

(KJV always translates “Hades” into “hell”—an assumption that has been corrected in later

versions)

Matt. 28:6

οὐκ ἔστιν ὧδε, ἠγέρθη γὰρ καθὼς εἶπεν· δεῦτε ἴδετε τὸν τόπον ὅπου ἔκειτο.31

ουκ εστιν ωδε ηγερθη γαρ καθως ειπεν δευτε ιδετε τον τοπον οπου εκειτο ο κυριος32




Software.


Graece (28th Edition, Ac 2:31). Stuttgart: Deutsche Bibelgesellschaft.

28 Stephen’s 1550 Textus Receptus: with morphology. (2002). (Ac 2:31). Bellingham, WA: Logos Bible

Software.

29 New American Standard Bible: 1995 update. (1995). (Ac 2:31). LaHabra, CA: The Lockman Foundation.

30 The Holy Bible: King James Version. (2009). (Electronic Edition of the 1900 Authorized Version., Ac

2:31). Bellingham, WA: Logos Research Systems, Inc.




Software.

(Pronoun clarification: “Come see the place where he was laid down” vs “Come see the place

where the Lord was laid down.”)

Salvation Available to All

John 3:16

οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον, ὥστε τὸν υἱὸν τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ

πιστεύων εἰς αὐτὸν μὴ ἀπόληται ἀλλʼ ἔχῃ ζωὴν αἰώνιον.33

ουτως γαρ ηγαπησεν ο θεος τον κοσμον ωστε τον υιον αυτου τον μονογενη εδωκεν ινα πας ο

πιστευων εις αυτον μη αποληται αλλ εχη ζωην αιωνιον34

(“Of Him” added—slightly redundant)

Acts 13:47

τῷ δὲ μὴ ἐργαζομένῳ πιστεύοντι δὲ ἐπὶ τὸν δικαιοῦντα τὸν ἀσεβῆ λογίζεται ἡ πίστις αὐτοῦ εἰς

δικαιοσύνην·35

τω δε μη εργαζομενω πιστευοντι δε επι τον δικαιουντα τον ασεβη λογιζεται η πιστις αυτου εις

δικαιοσυνην36

Luke 2:30-32

ὅτι εἶδον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου,

31 ὃ ἡτοίμασας κατὰ πρόσωπον πάντων τῶν λαῶν,

32 φῶς εἰς ἀποκάλυψιν ἐθνῶν

καὶ δόξαν λαοῦ σου Ἰσραήλ.37

οτι ειδον οι οφθαλμοι μου το σωτηριον σου

31 ο ητοιμασας κατα προσωπον παντων των λαων

32 φως εις αποκαλυψιν εθνων

και δοξαν λαου σου ισραηλ 38




Software.


Graece (28th Edition, Ro 4:5). Stuttgart: Deutsche Bibelgesellschaft.

36 Stephen’s 1550 Textus Receptus: with morphology. (2002). (Ro 4:5). Bellingham, WA: Logos Bible

Software.


Graece (28th Edition, Lk 2:30–32). Stuttgart: Deutsche Bibelgesellschaft.

Rom 9:30

Τί οὖν ἐροῦμεν; ὅτι ἔθνη τὰ μὴ διώκοντα δικαιοσύνην κατέλαβεν δικαιοσύνην, δικαιοσύνην δὲ

τὴν ἐκ πίστεως39

τι ουν ερουμεν οτι εθνη τα μη διωκοντα δικαιοσυνην κατελαβεν δικαιοσυνην δικαιοσυνην δε

την εκ πιστεως 40

Salvation Through Faith

Eph. 2:8

Τῇ γὰρ χάριτί ἐστε σεσῳσμένοι διὰ πίστεως· καὶ τοῦτο οὐκ ἐξ ὑμῶν, θεοῦ τὸ δῶρον· 9 οὐκ ἐξ

ἔργων, ἵνα μή τις καυχήσηται.41

τη γαρ χαριτι εστε σεσωσμενοι δια της πιστεως και τουτο ουκ εξ υμων θεου το δωρον 9 ουκ εξ

εργων ινα μη τις καυχησηται42

(“The”added)

Rom 10:9

ὅτι ἐὰν ὁμολογήσῃς ἐν τῷ στόματί σου κύριον Ἰησοῦν καὶ πιστεύσῃς ἐν τῇ καρδίᾳ σου ὅτι ὁ

θεὸς αὐτὸν ἤγειρεν ἐκ νεκρῶν, σωθήσῃ·43

οτι εαν ομολογησης εν τω στοματι σου κυριον ιησουν και πιστευσης εν τη καρδια σου οτι ο

θεος αυτον ηγειρεν εκ νεκρων σωθηση 44

38 Stephen’s 1550 Textus Receptus: with morphology. (2002). (Lk 2:30–32). Bellingham, WA: Logos Bible

Software.




Software.


Graece (28th Edition, Eph 2:8–9). Stuttgart: Deutsche Bibelgesellschaft.

42 Stephen’s 1550 Textus Receptus: with morphology. (2002). (Eph 2:8–9). Bellingham, WA: Logos Bible

Software.




Software.

Rom. 4:5

τῷ δὲ μὴ ἐργαζομένῳ πιστεύοντι δὲ ἐπὶ τὸν δικαιοῦντα τὸν ἀσεβῆ λογίζεται ἡ πίστις αὐτοῦ εἰς

δικαιοσύνην·45

τω δε μη εργαζομενω πιστευοντι δε επι τον δικαιουντα τον ασεβη λογιζεται η πιστις αυτου εις

δικαιοσυνην46

The Work of the Holy Spirit

Matt 3:11

Ἐγὼ μὲν ὑμᾶς βαπτίζω ἐν ὕδατι εἰς μετάνοιαν, ὁ δὲ ὀπίσω μου ἐρχόμενος ἰσχυρότερός μού

ἐστιν, οὗ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ

πυρί·47

εγω μεν βαπτιζω υμας εν υδατι εις μετανοιαν ο δε οπισω μου ερχομενος ισχυροτερος μου

εστιν ου ουκ ειμι ικανος τα υποδηματα βαστασαι αυτος υμας βαπτισει εν πνευματι αγιω και

πυρι48

(Word order—no difference in meaning)

John 14:26

ὁ δὲ παράκλητος, τὸ πνεῦμα τὸ ἅγιον, ὃ πέμψει ὁ πατὴρ ἐν τῷ ὀνόματί μου, ἐκεῖνος ὑμᾶς

διδάξει πάντα καὶ ὑπομνήσει ὑμᾶς πάντα ἃ εἶπον ὑμῖν °[ἐγώ].49

ο δε παρακλητος το πνευμα το αγιον ο πεμψει ο πατηρ εν τω ονοματι μου εκεινος υμας

διδαξει παντα και υπομνησει υμας παντα α ειπον υμιν50

(NA-28 is indicating that some manuscripts include “I/me” (ἐγώ).)




Software.




Software.




Software.

Acts 2:4

καὶ ἐπλήσθησαν πάντες πνεύματος ἁγίου καὶ ἤρξαντο λαλεῖν ἑτέραις γλώσσαις καθὼς τὸ

πνεῦμα ἐδίδου ἀποφθέγγεσθαι αὐτοῖς. 51

και επλησθησαν απαντες πνευματος αγιου και ηρξαντο λαλειν ετεραις γλωσσαις καθως το

πνευμα εδιδου αυτοις αποφθεγγεσθαι52

(πάντες & απαντες both mean “all/every”)

Titus 3:5

οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν ἡμεῖς ἀλλὰ κατὰ τὸ αὐτοῦ ἔλεος

ἔσωσεν ἡμᾶς διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου53

ουκ εξ εργων των εν δικαιοσυνη ων εποιησαμεν ημεις αλλα κατα τον αυτου ελεον

εσωσεν ημας δια λουτρου παλιγγενεσιας και ανακαινωσεως πνευματος αγιου 54

(Both mean who, but ων is who in participle form. Movable “nu”)

1 Cor 12:7-10

ἑκάστῳ δὲ δίδοται ἡ φανέρωσις τοῦ

πνεύματος πρὸς τὸ συμφέρον.* 8 ᾧ μὲν γὰρ

διὰ τοῦ πνεύματος δίδοται λόγος σοφίας,

ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ

πνεῦμα, 9 ἑτέρῳ πίστις ἐν τῷ αὐτῷ πνεύματι,

ἄλλῳ δὲ χαρίσματα ἰαμάτων ἐν τῷ ἑνὶ

πνεύματι, 10 ἄλλῳ δὲ ἐνεργήματα δυνάμεων,

ἄλλῳ °[δὲ] προφητεία, ἄλλῳ °[δὲ] διακρίσεις

πνευμάτων, ἑτέρῳ γένη γλωσσῶν, ἄλλῳ δὲ

ἑρμηνεία γλωσσῶν·55

εκαστω δε διδοται η φανερωσις του

πνευματος προς το συμφερον 8 ω μεν γαρ

δια του πνευματος διδοται λογος σοφιας

αλλω δε λογος γνωσεως κατα το αυτο

πνευμα 9 ετερω δε πιστις εν τω αυτω πνευματι

αλλω δε χαρισματα ιαματων εν τω αυτω

πνευματι 10 αλλω δε ενεργηματα δυναμεων

αλλω δε προφητεια αλλω δε διακρισεις

πνευματων ετερω δε γενη γλωσσων αλλω δε

ερμηνεια γλωσσων 56


Graece (28th Edition, Ac 2:4). Stuttgart: Deutsche Bibelgesellschaft.

52 Stephen’s 1550 Textus Receptus: with morphology. (2002). (Ac 2:4). Bellingham, WA: Logos Bible

Software.


Graece (28th Edition, Tt 3:5). Stuttgart: Deutsche Bibelgesellschaft.

54 Stephen’s 1550 Textus Receptus: with morphology. (2002). (Tt 3:5). Bellingham, WA: Logos Bible

Software.


Graece (28th Edition, 1 Co 12:7–10). Stuttgart: Deutsche Bibelgesellschaft.

(“In the one Spirit” or “In the same Spirit”)

Though many “differences” can be seen between the texts, the overwhelming majority of them do

not affect word or sentence meaning. As Alan Kurschner said, “To be sure, the differences between

the Byzantine and Alexandrian text-types are not two separate New Testaments; and no cardinal

doctrine is affected in the differences.” James White and Daniel Wallace frequently point out that

fewer than 1% of textual variants even affect word meaning. This is hardly the work of corrupt and

heretical scribes that are out to make manuscripts that deceive the masses.

After looking at the actual (though not exhaustive) textual comparison of both the Codex

Sinaiticus and the Nestle-Aland with the Textus Receptus, what reasonable conclusion should

we come to? Is it fair to say that modern versions, by way of corrupt manuscripts, have

deliberately altered the doctrines of the deity of Christ, the virgin birth, the resurrection, the

atoning blood of Jesus, salvation by faith and available to all, and the Holy Spirit? This claim is

by all accounts a baseless assertion arrived at by not taking serious looks at the texts. It’s a

mantra of propaganda for the King James Onlyists, but it does not hold up to the reality of what

can be examined.

This is just one corner of refutation of the King James Only movement. In the coming blogs I will

look at the claim that the KJV is perfect, track the history of Bible translation and manuscripts,

and look at some of the more difficult and notable textual variants.

56 Stephen’s 1550 Textus Receptus: with morphology. (2002). (1 Co 12:7–10). Bellingham, WA: Logos

Bible Software.

*https://www.youtube.com/watch?v=MSM0sclQTTg

**https://www.youtube.com/watch?v=vAyA-ymGbTs

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