{"id":17679,"date":"2024-04-13T19:10:31","date_gmt":"2024-04-13T23:10:31","guid":{"rendered":"https:\/\/awarningministry.com\/?p=17679"},"modified":"2024-04-13T19:33:52","modified_gmt":"2024-04-13T23:33:52","slug":"17679","status":"publish","type":"post","link":"https:\/\/awarningministry.com\/index.php\/2024\/04\/13\/17679\/","title":{"rendered":"Why We Use the King James Bible (KJB) – DISAGREEMENT BETWEEN VERSIONS CAUSES CONFUSION…"},"content":{"rendered":"\n
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Why We Use the King James Bible (KJB)
This post is available as a paperback or Kindle book “Why We Walk in God’s Old Paths” from my Amazon author page
<\/strong>https:\/\/www.amazon.com\/stores\/William-A.-Taylor\/author\/B001KDFFBU\/<\/strong><\/a>
Clicking any footnote takes you to the scripture verse.\u00a0 The browser \u201cback\u201d button takes you back to where you were. <\/strong><\/figcaption><\/figure><\/div>\n\n\n\n

Marriage Under Threat: Why We Use the King James Bible (KJB) (successful-marriage.blogspot.com) – by BILL TAYLOR<\/strong><\/a><\/p>\n\n\n\n

Bill Taylor<\/strong><\/a> Satan isn\u2019t able to destroy the Word of God, but he can bring about so many different versions that it\u2019s hard for people to find the true Word. For God is not the author of confusion, but of peace, as in all churches of the saints. I Corinthians 14:33 God is not the author of confusion, so we know that this confusion cannot be of God. There are only two sides, so we know where the confusion originated.<\/strong><\/p>\n\n\n\n

Why We Use the King James Bible<\/strong><\/a><\/p>\n\n\n\n

DISAGREEMENT BETWEEN VERSIONS CAUSES CONFUSION<\/a><\/strong><\/h4>\n\n\n\n

A friend needed a new Bible.  He described his shopping experience:<\/p>\n\n\n\n

An entire wall was dedicated to the sale of Bibles.  Impressed, I headed to that section.  This should be quick and easy, <\/em>I thought, but I became quite confused.  Some of the Bibles I saw were The Voice Bible (2012), <\/em>the Tree of Life Bible (2014), Third Millennium Bible (1998), Today\u2019s New International Version (2005), The Holy Bible: The International Version (2017), The Story Bible (1971), Simple English Bible (1980), The Scriptures (revised 2009), Revised English Bible (1989), Revised Standard Version Second Catholic Edition (2006), Revised Standard Version (1952), New Revised Standard Version (1989), Revised New Jerusalem Bible, (2019), New World Translation of the Holy Scriptures (2013 Revised), New Living Translation (1966), New King James Version (1982), King James Version (1611, 1769), New International Version (2011), New International Version Inclusive Language Edition (1996), English Standard Version (2016), New American Standard Bible (2020), The Message (2002), The Living Bible (1971) Good News Bible (1976) . . .<\/em><\/p>\n\n\n\n

The selections went on and on!  How am I ever going to choose?  Is there a Bible right for me?<\/p>\n\n\n\n

There are large Bibles, small Bibles, pocket-sized Bibles, partial Bibles, large-print Bibles, interlinear Bibles, study Bibles, Bibles bearing people\u2019s or ministry names . . .  Wow! Trying to select one was not<\/em> going to be easy.  As a matter-of-fact, it was overwhelming!<\/p>\n\n\n\n

Some say the KJB is hard to understand because of outdated language.  I selected some passages in a few translations to see which was easiest to understand.  I was surprised at what I read:<\/p>\n\n\n\n

Psalm 10:5<\/strong><\/p>\n\n\n\n

KJB:  <\/em>His ways are always grievous<\/strong>; thy judgments are far above out of his sight: as for all his enemies, he puffeth at them.<\/p><\/blockquote>\n\n\n\n

ESV: <\/em>His ways prosper at all times<\/strong>; your judgments are on high, out of his sight as for all his foes, he puffs at them.<\/p><\/blockquote>\n\n\n\n

NASB:  <\/em>His ways prosper at all times<\/strong>; Thy judgments are on high, out of his sight; as for all his adversaries, he snorts at them.<\/p><\/blockquote>\n\n\n\n

NIV:<\/em> His ways are always prosperous<\/strong>; he is haughty, and your laws are far from him; he sneers at all his enemies.<\/p><\/blockquote>\n\n\n\n

NKJB:  <\/em>His ways are always prospering<\/strong>; Your judgments are far above, out of his sight; as for all his enemies, he sneers at them.<\/p><\/blockquote>\n\n\n\n

This is interesting.  The KJB (which has been around for about 400 years) seems to be out of step with these more modern translations\u2014at least that is what some writers claim.  I compared a few other passages.<\/p>\n\n\n\n

Ecclesiastes 8:10<\/strong><\/p>\n\n\n\n

KJB:  <\/em>And so I saw the wicked buried, who had come and gone from the place of the holy, and they were forgotten<\/strong> in the city where they had so done: this is<\/em> also vanity.<\/p><\/blockquote>\n\n\n\n

ESV:  <\/em>Then I saw the wicked buried. They used to go in and out of the holy place and were praised<\/strong> in the city where they had done such things. This also is vanity.<\/p><\/blockquote>\n\n\n\n

ASV:  <\/em>So I saw the wicked buried, and they came to the grave<\/em>; and they that had done right went away from the holy place, and were forgotten<\/strong> in the city: this also is vanity.<\/p><\/blockquote>\n\n\n\n

NIV:  <\/em>Then too, I saw the wicked buried\u2014those who used to come and go from the holy place and receive praise<\/strong> in the city where they did this.  This too is meaningless.<\/p><\/blockquote>\n\n\n\n

Two versions say that the wicked<\/em> were forgotten <\/em>in the city and two say they were praised.  <\/em>Being forgotten <\/em>and being praised <\/em>are different concepts.  They don\u2019t mean the same thing.  Which did God say?<\/p>\n\n\n\n

Isaiah 9:3<\/strong><\/p>\n\n\n\n

KJB:  <\/em>Thou hast multiplied the nation, and<\/em> not increased the joy<\/strong>: they joy before thee according to the joy in harvest, and<\/em> as men<\/em> rejoice when they divide the spoil.<\/p><\/blockquote>\n\n\n\n

ESV:  <\/em>You have multiplied the nation; you have increased its joy<\/strong>; they rejoice before you as with joy at the harvest, as they are glad when they divide the spoil.<\/p><\/blockquote>\n\n\n\n

ASV:  <\/em>    Thou hast multiplied the nation, thou hast increased their joy<\/strong>: they joy before thee according to the joy in harvest, as men rejoice when they divide the spoil.<\/p><\/blockquote>\n\n\n\n

NIV:  <\/em>You have enlarged the nation and increased their joy<\/strong>; they rejoice before you as people rejoice at the harvest, when men rejoice when dividing the plunder.<\/p><\/blockquote>\n\n\n\n

The KJB is out of step.  It says their joy was not increased and the others say that joy was increased. This reminds me of a book title by Dr. Mickey P. Carter, Things that are Different are not the Same.<\/em><\/p>\n\n\n\n

Colossians 2:18<\/strong><\/p>\n\n\n\n

KJB:  <\/em>Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen<\/strong>, vainly puffed up by his fleshly mind,<\/p><\/blockquote>\n\n\n\n

ESV:  <\/em>Let no one disqualify you, insisting on asceticism and worship of angels, going on in detail about visions<\/strong>, puffed up without reason by his sensuous mind,<\/p><\/blockquote>\n\n\n\n

ASV:  <\/em>Let no man rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he hath seen<\/strong>, vainly puffed up by his fleshly mind,<\/p><\/blockquote>\n\n\n\n

NIV:  <\/em>Do not let anyone who delights in false humility and the worshipping of angels disqualify you for the prize.  Such a person goes into great detail about what he has seen<\/strong>, and his unscriptural mind puffs him up with idle notions.<\/p><\/blockquote>\n\n\n\n

Two versions talk about what they have seen.  One states that they intrude into those things which they have not seen.  And one states . . . well it implies having seen.  Which one has the correct wording?<\/p>\n\n\n\n

Hosea 11:12<\/strong><\/p>\n\n\n\n

KJB:  <\/em>Ephraim compasseth me about with lies, and the house of Israel with deceit: but Judah yet ruleth with God, and is faithful with the saints.<\/strong><\/p><\/blockquote>\n\n\n\n

ESV:  <\/em>Ephraim has surrounded me with lies, and the house of Israel with deceit, but Judah still walks with God and is faithful to the Holy One.<\/strong><\/p><\/blockquote>\n\n\n\n

ASV:  <\/em>Ephraim compasseth me about with falsehood, and the house of Israel with deceit; but Judah yet ruleth with God, and is faithful with the Holy One.<\/strong><\/p><\/blockquote>\n\n\n\n

NIV:  <\/em>Ephraim has surrounded me with lies, the House of Israel with deceit, and Judah is unruly against God.<\/strong><\/p><\/blockquote>\n\n\n\n

Three versions say that Judah ruled with God and was faithful to God, one version says the opposite!  How can this be?  Are not these supposed to be from the same Bible?  Do they not all claim to be the Word of God?  Shouldn\u2019t we find the same ideas in all the versions?  Let\u2019s try one more:<\/p>\n\n\n\n

Proverbs 18:24<\/strong><\/p>\n\n\n\n

KJB:  <\/em>A man that hath<\/em> friends must shew himself friendly<\/strong>: and there is a friend that<\/em> sticketh closer than a brother.<\/p><\/blockquote>\n\n\n\n

ESV:  <\/em>A man of many companions may come to ruin<\/strong>, but there is a friend who sticks closer than a brother.<\/p><\/blockquote>\n\n\n\n

ASV:  <\/em>He that maketh many friends doeth it<\/em> to his own destruction<\/strong>; But there is a friend that sticketh closer than a brother.<\/p><\/blockquote>\n\n\n\n

NIV:  <\/em>A man of many companions may come to ruin<\/strong>, but there is a friend who sticks closer than a brother.<\/p><\/blockquote>\n\n\n\n

Two say may come to ruin<\/em>.  One says a man will cause his destruction if he makes many friends.  These concepts are not the same.  One version doesn\u2019t mention destruction\u2014it says that one must show himself friendly to have friends.  These are three different concepts.  Which is from God?<\/p>\n\n\n\n

Are we to study an armful of bibles, compare every verse, and choose one we feel <\/em>is the correct one?  Are we to choose one that we believe is right for us but may not be right for someone else?  How confusing!<\/p>\n\n\n\n

The unsaved laugh Christians to scorn.  I can hear their complaint: Christians can\u2019t agree on what their so-called authority (the Bible) says.  How can we believe anything they say?<\/em><\/p>\n\n\n\n

For God is not the author of confusion, but of peace, as in all churches of the saints.  I Corinthians 14:33<\/strong><\/p><\/blockquote>\n\n\n\n

Widespread confusion identifies the author of the newer versions:<\/p>\n\n\n\n

He that is not with me is against me; and he that gathereth not with me scattereth abroad.  Matthew 12:30<\/strong><\/p><\/blockquote>\n\n\n\n

He that is not with me is against me: and he that gathereth not with me scattereth.  Luke 11:23<\/strong><\/p><\/blockquote>\n\n\n\n

There are only two sides, God\u2019s and Satan\u2019s.  The KJB was relied on for 400 years, then confusion about God\u2019s Word came through many versions.  Confusion is not of God; non-KJB versions should be avoided.<\/strong><\/p>\n\n\n\n

CONFUSION IN THE CHURCH<\/a><\/h2>\n\n\n\n

Having so many versions lets each one decide what God must have said.<\/p>\n\n\n\n

\u201cThe concept of dogmatic interpretation (one Bible read and honored by everyone) and preaching has been greatly reduced because of this damnable principle.  In a typical Bible study in a church that has bought into eclecticism every individual is an authority unto him or herself as to what Greek manuscript or Greek text or English translation to follow in any given instance.  There is no dogmatic authority for any statement, because someone can always come up with an alternative reading.<\/p><\/blockquote>\n\n\n\n

This same principle has greatly weakened the authority of Bible preaching.  I recall a visit in August 2003 to Saddleback Church in southern California, where Rick Warren of \u201cPurpose Driven Church\u201d fame is senior pastor.  I observed on the way into the auditorium that only a few people carried Bibles, and the reason became clear when I saw the bewildering multiplicity of versions that were used in the preaching.  An outline of the sermon was handed out with the bulletin, and six of seven versions were quoted, most of them loose paraphrases or dynamic equivalences such as the Living Bible, the New Living Translation, The Message, Today\u2019s English Version, and the Contemporary English Version.  It would have been impossible to have followed along in one\u2019s Bible.  The result is that people do not bring their own Bibles and do not therefore carefully test the preaching<\/strong>.\u201d[55]<\/a> [emphasis added]<\/p><\/blockquote>\n\n\n\n

God expects His people to study the scriptures and make sure that what is being preached is true.<\/p>\n\n\n\n

These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so<\/p>\n\n\n\n

.  Acts 17:11<\/strong><\/p>\n\n\n\n

There is no reason to search scripture unless we agree what it says.<\/p>\n\n\n\n

Why Christians Need an Accurate Bible<\/a><\/h1>\n\n\n\n

The question of which Bible Christians should trust has been open since the 1880s.  Modernists say that older manuscripts give a better idea of what God really<\/em> said but errors and heresies in newer \u201cbible\u201d versions show that these oldest manuscripts are not<\/em> the Word of God.<\/p>\n\n\n\n

People can be saved from reading newer versions as they can be saved by gospel tracts or conversations, the problem is spiritual growth.  As Christians leave milk and move on to strong meat (Heb. 5:12-14[56]<\/a>), accurate Scripture becomes more and more important.<\/p>\n\n\n\n

Satan and his servants lie to confuse us (Jn. 8:44[57]<\/a>).  Satan asked Eve, \u201chath God said (Gen. 3:1[58]<\/a>)?\u201d to cast doubt on God\u2019s Word.  The very first<\/em> of Satan\u2019s temptations questioned the Word of God.  Satan has tried to confuse people about what God really<\/em> said ever since.<\/p>\n\n\n\n

Satan\u2019s servants deny that Jesus is<\/em> God and has always been God:<\/p>\n\n\n\n

Then the Jews took up stones again to stone him. 32<\/sup>Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me? 33<\/sup>The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God<\/p>\n\n\n\n

.  John 10:31-33<\/strong><\/p>\n\n\n\n

Comparing versions with the KJB shows that modern versions weaken or omit many passages declaring Jesus\u2019 divinity and perfection.<\/p>\n\n\n\n

THE GOAL OF THE WORK<\/h2>\n\n\n\n

The translators labored mightily to give \u201cscripture\u201d to ordinary people.  The Bible tells what scripture is<\/em>:<\/p>\n\n\n\n

And that from a child thou hast known the holy scriptures<\/p>\n\n\n\n

, which are able to make thee wise unto salvation through faith which is in Christ Jesus. 16<\/sup>All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:  II Timothy 3:15-16<\/strong><\/p>\n\n\n\n

Timothy didn\u2019t have the original Bible writings; he had copies of copies of copies.  Under the inspiration of the Holy Spirit, Paul wrote that the copies Timothy had were inspired of God.<\/p>\n\n\n\n

When Paul quoted the OT, his inspired words don\u2019t always match the Septuagint Greek OT translated from Hebrew.  These contradictions mean we can\u2019t say from this passage that today\u2019s<\/em> Septuagint was given by inspiration.  The KJB Translators discussed the Septuagint on page<\/a> 71.<\/p>\n\n\n\n

The King James wasn\u2019t a new translation from Hebrew and Greek.  As explained in \u201cEnglish Bibles Before the KJB\u201d on page<\/a> 54, the translators used material from earlier Bibles in English, Syriac, and many other languages.  They called themselves \u201ctranslators,\u201d but did more compiling, editing, and checking against earlier Bibles than translating.<\/p>\n\n\n\n

THE <\/a>MISUNDERSTANDING BEHIND THE CONTROVERSY<\/h2>\n\n\n\n

The King James New Testament is widely thought to have been translated directly from a single Greek manuscript called the Textus Receptus<\/em> (TR).  Modernists say that versions translated from the Codex Sinaiticus<\/em> and Vaticanus<\/em> manuscripts are better because these Alexandrian manuscripts are older.  This misrepresents the many sources behind the KJB.<\/p>\n\n\n\n

The translators used many TR manuscripts as well as other sources.  They dealt with variant readings by checking against Bibles in other languages including Dutch, Chaldee, Latin, Syrian, and many others in addition to earlier English Bibles.<\/p>\n\n\n\n

\u201cThe translators that produced the King James Version relied mainly, it seems, on the later editions of Beza’s Greek New Testament, especially his 4th edition (1588-9). But also they frequently consulted the editions of Erasmus and Stephanus and the Complutensian Polyglot. According to Scrivener (1884), out of the 252 passages[59]<\/a> in which these sources differ sufficiently to affect the English rendering, the King James Version agrees with Beza against Stephanus 113 times, with Stephanus against Beza 59 times, and 80 times with Erasmus, or the Complutensian, or the Latin Vulgate against Beza and Stephanus.\u201d[60]<\/a><\/p><\/blockquote>\n\n\n\n

The Translators to the Reader<\/em> on page<\/a> 63 explains that they edited and revised their work over and over, testing, praying, and comparing it with earlier Bibles as long as the Holy Spirit led them to continue.  This took so long that they had to defend themselves against criticism for taking longer than the Septuagint<\/em>:<\/p>\n\n\n\n

\u2026 the worke hath not bene hudled up in 72. dayes, but hath cost the workemen, as light as it seemeth, the paines of twise seven times seventie two dayes and more: matters of such weight and consequence are to bee speeded with maturitie: for in a businesse of moment a man feareth not the blame of convenient slacknesse. Neither did wee thinke much to consult the Translators or Commentators, Chaldee, Hebrewe, Syrian, Greeke, or Latine, no nor the Spanish, French, Italian, or Dutch; neither did we disdaine to revise that which we had done,<\/strong> and to bring backe to the anvill that which we had hammered<\/strong>: but having and using as great helpes as were needfull, and fearing no reproch for slownesse, nor coveting praise for expedition, wee have at the length, through the good hand of the Lord upon us<\/strong>, brought the worke to that passe that you see.  [emphasis added]<\/p><\/blockquote>\n\n\n\n

They changed earlier Bibles only \u201cto make a good thing better\u201d as shown on page<\/a> 54.  The list of phrases from earlier Bibles on page<\/a> 54 shows how the KJB drew on earlier Bibles: \u201cThey followed Tyndale in 85% of their work.\u201d[61]<\/a>  The KJB NT comes from the same pure stream as the originals.  It flows through the Waldensians, the Old Latin, the Peshitta, the TR, Luther’s German Bible, Tyndale, and may other sources.<\/p>\n\n\n\n

Translating either the Codex Sinaiticus<\/em> or Vaticanus<\/em> without cross-checking with earlier Bibles makes modern versions far less reliable than the KJB without even considering the weaknesses in those manuscripts which are discussed on page<\/a> 50.  This misunderstanding lets modernists say that \u201coldest is best\u201d and \u201cshortest is best\u201d to justify translations done without checking against the many earlier Bibles which support the KJB.<\/p>\n\n\n\n

D<\/a>ENYING DIVINE PRESERVATION AND INSPIRATION<\/h2>\n\n\n\n

Westcott and Hort, who led the wave of new \u201cbible\u201d versions by promoting corrupt manuscripts, were honest about their unbelief:<\/p>\n\n\n\n

\u201cIn matters of textual criticism, the Bible is to be treated like any other ancient book<\/strong>.  No special considerations are to be made concerning its claims of inspiration or preservation<\/strong>.\u201d[62]<\/a> [Emphasis added]<\/p><\/blockquote>\n\n\n\n

Modernists say the Codex Sinaiticus<\/em> and Vaticanus<\/em> were hidden in the 4th<\/sup> century and \u201crecovered\u201d in the 19th<\/sup>.  Those who favor them admit that they\u2019re filled with crossouts and disagree with each other 3,036 times in the gospels alone as described on page<\/a> 53.  They are older than the Textus Receptus<\/em> (TR) manuscript which contributed to the KJB, however, so translations of them are said to be \u201cbetter\u201d than the KJB.<\/p>\n\n\n\n

The essential doctrine of continuous, unbroken, word-by-word Preservation of Inspired Scripture was given up in the 1880s even though Westcott and Hort told the truth<\/em> about their unbelief!  Scholars (2 Tim. 3:5-7[63]<\/a>) deny divine inspiration and divine preservation of Scripture.  New versions throw doubt on Jesus\u2019 sinless perfection (page<\/a> 2) which suggests that His imperfect blood (page<\/a> 3) can\u2019t pay the price for our sins.  They describe \u201canother Jesus (2 Cor. 11:4[64]<\/a>)\u201d who can\u2019t save anyone.<\/p>\n\n\n\n

God\u2019s many promises to preserve His word to every generation on page<\/a> 35 show that manuscripts that were hidden cannot<\/em> be the pure Word of God (Ps. 12:6[65]<\/a>).  Modernists seem to believe that God lied<\/em> when He promised to preserve His Word generation by generation forever<\/em>.<\/p>\n\n\n\n

God\u2019s name is important to Him (Ex. 20:7[66]<\/a>, De. 5:11[67]<\/a>) but His word is even more important<\/em>: \u201cthou hast magnified thy word above all thy name (Ps. 138:2).\u201d  Jesus\u2019 Words will judge us on how we follow His Word:<\/p>\n\n\n\n

And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world. 48<\/sup>He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day<\/p>\n\n\n\n

.  John 12:47-48<\/strong><\/p>\n\n\n\n

We must study what Jesus really<\/em> said to believe it and obey it as God expects.  How else can we earn the rewards God promises to us (2 Cor. 5:10[68]<\/a>)?  How can we believe that God was powerful enough to inspire men to write His Words but not powerful enough to preserve them?<\/p>\n\n\n\n

We must choose<\/em> to believe what He<\/em> said about His Word (Heb. 3:12[69]<\/a>).  Will He find faith on earth when He comes back (Lk. 18:8b[70]<\/a>)?<\/p>\n\n\n\n

THE <\/a>SPIRITUAL HISTORY OF THE KING JAMES BIBLE<\/h2>\n\n\n\n

Tyrannical rulers hate God\u2019s command that everyone, including rulers and leaders, must obey the laws of God (Acts 4:18-19[71]<\/a>, 10:34[72]<\/a>).  John Wycliffe led a Bible translation from Latin to English around 1380.  The Pope was so angry that Wycliffe had made the Bible available to people outside his ecclesiastical hierarchy that 44 years after Wycliffe died, he ordered the bones to be dug-up, crushed, and scattered in the river.<\/p>\n\n\n\n

The Coverdale New Testament was published in 1526.  His was the first English Bible to rely on Greek and Hebrew texts; Tyndale had used the Latin Bible.  He also published parts of the Old Testament.  His work was much more challenging to the authorities because advances in printing made his Bible much cheaper and more people could buy it, read it, and wonder why their rulers weren\u2019t obeying it.<\/p>\n\n\n\n

In the early 1600s, a group of learned and God-fearing scholars sought the leading of God to produce an English Bible to spread the very words of God.  They called it the King James Bible (KJB) in honor of the administration that funded and promoted their work.<\/p>\n\n\n\n

Their decisions were based on serious prayer and contemplation.  Believing that the KJB contains the literal Words of God is a step of faith.<\/p>\n\n\n\n

We can also judge by the fruits (Mt. 7:15-20[73]<\/a>).  From 1611 to 1900, the KJB led to the evangelization of the entire world, whereas a falling away from churches came after the newer versions were introduced.  This is convincing evidence for the KJB being the quick and powerful Word of God and a condemnation of newer versions.<\/p>\n\n\n\n

WHY <\/a>THEY RISKED THEIR LIVES FOR THE \u201cVULGAR TONGUE\u201d<\/h2>\n\n\n\n

The Word of God was put in the \u201cvulgar tongue\u201d so ordinary people could read it.  The New Testament manuscripts were inspired in koine<\/em> Greek, the language of the common people.  A person\u2019s social status is generally shown by their pronunciation and by the words they use (Jud. 12:5-6[74]<\/a>):<\/p>\n\n\n\n

Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus<\/p>\n\n\n\n

.  Acts 4:13<\/strong><\/p>\n\n\n\n

Peter and John hadn\u2019t been taught by rabbis.  The way they spoke showed lack of scholarship, but their boldness astounded the rulers.  The KJB team risked their lives to produce a translation to let anyone who studied faithfully spread the Word of God with the same boldness without having spent years following Jesus as Peter and John had.<\/p>\n\n\n\n

Erasmus, whose version of the TR went through three editions, wrote in the preface to his Greek New Testament: \u201cI would to God that the plowman would sing a text of the Scripture at his plow and that the weaver would hum them to the tune of his shuttle.\u201d<\/p>\n\n\n\n

Some words in the KJB sound strange because the English language has changed since 1611.  The words of the KJB were chosen based on what they meant in 1611.  Critics have suggested that the translators misused Baptize<\/a>, Easter<\/a>, and Lucifer<\/a>, but historical use shows otherwise.<\/p>\n\n\n\n

The editors of the Oxford English Dictionary wanted \u201cto present in alphabetical series the words that have formed the English vocabulary from the time of the earliest records down to the present day, with all the relevant facts concerning their form, sense-history, and etymology.\u201d  Definitions are confirmed with about 2,400,000 dated quotations arranged in order of historical occurrence.  The OED shows that these words were translated correctly given the English language of 1611.<\/p>\n\n\n\n

The translators also sought to produce a work which would endure for the ages.  The long list of KJB phrases which have passed into common English use on page<\/a> 54 shows how well they succeeded.<\/p>\n\n\n\n

WHAT WENT WRONG<\/a><\/h2>\n\n\n\n

In the 1880s, the \u201cEnlightenment\u201d damaged men\u2019s thinking about God, creation, salvation, and much else.  Unbelieving men and women worked to tear down belief in God and the belief that He had transmitted His exact thoughts in the KJB.  Unbelieving modernists argued that older, shorter manuscripts without checking against other sources would give us a better idea what God \u201cmight\u201d have said.<\/p>\n\n\n\n

Most of the men who originated \u201ctextual criticism,\u201d \u201chigher criticism,\u201d and \u201credaction criticism\u201d of the Bible were not Christians and many showed anti-Christian views.  The worship of academic scholars had begun to overtake the worship of God.  Page 16 shows how this led to hundreds of Bible versions and confusion about what God said.  Page<\/a> 12 discusses obvious errors in newer versions to show that the older manuscripts and versions based on them are not<\/em> the Word of God.<\/p>\n\n\n\n

Calling the KJB a \u201cversion\u201d lumps it in with modern versions which are based on manuscripts which are full of errors as described on page<\/a> 50.<\/p>\n\n\n\n

The Heretics\u2019 Goal<\/h1>\n\n\n\n

Most changes between the KJB and modern versions weaken or undermine the fact that Jesus was both God and man.  This is not a new heresy.  Throughout His ministry, unbelievers denied His divinity:<\/p>\n\n\n\n

Then the Jews took up stones again to stone him. 32<\/sup>Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me? 33<\/sup>The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God<\/p>\n\n\n\n

.  John 10:31-33<\/strong><\/p>\n\n\n\n

Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw. 23<\/sup>And all the people were amazed, and said, Is not this the son of David? 24<\/sup>But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils<\/p>\n\n\n\n

.  Matthew 12:22-24<\/strong><\/p>\n\n\n\n

Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracle<\/p>\n\n\n\n

s. 48<\/sup>If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation.  John 11:47-48<\/strong><\/p>\n\n\n\n

Jewish leaders saw Jesus\u2019 miracles the Old Testament had predicted, but they destroyed Him to keep their power and positions in society.  \u201cScholars\u201d who deny His divinity by promoting corrupted manuscripts prefer the praise of fellow scholars to serving Christ (Jn. 12:43[75]<\/a>).<\/p>\n\n\n\n

Justin Martyr, who lived from around 100 to 165 AD, was an early Christian apologist.  He became a Christian around 132 and proclaimed Christianity in the hope of converting pagans.<\/p>\n\n\n\n

\u201cJustin was denounced to the Roman prefect as subversive and condemned to death with six companions. Authentic records of his martyrdom, by beheading, survive<\/a>.\u201d<\/p><\/blockquote>\n\n\n\n

\u201cThe Dialogue with Trypho is a discussion in which Justin tries to prove the truth of Christianity to a learned Jew named Trypho. [76]<\/a>\u201c<\/p><\/blockquote>\n\n\n\n

As Christianity spread after Jesus\u2019 resurrection, Jewish scholars like Trypho reinterpreted parts of the Old Testament to weaken prophecies about His virgin birth.  Justin opposed this and defended the Septuagint (LXX) Greek translation against the corrupted Masoretic Hebrew text:<\/p>\n\n\n\n

Justin Martyr, in his \u201cDialogue with Trypho\u201d (ca. 150 AD), states, \u201cI am far from putting reliance in your teachers, who refuse to admit that the interpretation made by the seventy elders [the Septuagint] who were with Ptolemy [king] of the <\/em>Egyptians<\/em><\/a> is a correct one; and they attempt to frame another. And I wish you to observe, that they have altogether taken away many Scriptures from the translations effected by those seventy elders who were with Ptolemy, and by which this very man who was crucified is <\/em>proved<\/em><\/a> to have been set forth expressly as <\/em>God<\/em><\/a>, and man, and as being crucified, and as dying; but since I am aware that this is denied by all of your nation, I do not address myself to these points, but I proceed to carry on my discussions by means of those passages which are still admitted by you. For you assent to those which I have brought before your attention, except that you contradict the statement, ‘Behold, the virgin shall conceive,’ and say it ought to be read, ‘Behold, the young <\/em>woman<\/em><\/a> shall conceive.’ And I promised to prove that the <\/em>prophecy<\/em><\/a> referred, not, as you were taught, to Hezekiah, but to this Christ of mine<\/a>.\u201d[77]<\/strong><\/a><\/em><\/p><\/blockquote>\n\n\n\n

Trypho was one of many who denied Christ\u2019s divinity and His virgin birth.  It\u2019s no surprise that Alexandrian manuscripts from 300 years after Justin Martyr and Trypho would claim these heresies.<\/p>\n\n\n\n

GNOSTICS<\/h2>\n\n\n\n

The Gnostics believed that salvation came through comples knowledge of divine things.  The Greek word \u1f10\u03c0\u03af\u03b3\u03bd\u03c9\u03c3\u03b9\u03c2 <\/em> means \u201cknowledge.\u201d  They and other heretics attacked the doctrines of Christ\u2019s deity and the Trinity in the early centuries.  The resulting confusion led Constantine to assemble the Council of Nicea in 325, around 150 years after Justin Martyr, which declared that Jesus was both fully God and fully man.<\/p>\n\n\n\n

Gnostics taught that matter was evil.  From a Gnostic perspective, the material world is not just fallen but an utterly flawed creation, beyond God\u2019s power of forgiveness or redemption though grace.<\/p>\n\n\n\n

The Gnostics believed there was a mysterious or secret knowledge reserved for those with true understanding, leading to the salvation of the soul. Spiritual salvation was of preeminence to the Gnostics because they thought the human spirit was naturally good and was entrapped or imprisoned in the body, which was naturally evil or merely an illusion. Their goal, therefore, was to free the spirit from its embodied prison, and the only key to unlock the prison doors was the mysterious knowledge they possessed.[78]<\/a><\/p><\/blockquote>\n\n\n\n

Escape from the physical is only available to the small minority who know<\/em>, who recognize the need for liberation, which lies within.  By claiming that grace lies only<\/em> in those who know, they changed the truth of Scripture into a lie and \u201cworshipped and served the creature more than the Creator (Rom. 1:25[79]<\/a>)\u201d<\/p>\n\n\n\n

They did not accept the fact of a perfect creation which was polluted when Adam chose to sin.  Matter is inherently evil, so Jesus could not be both a perfect God and a perfect man in the flesh.  The Gnostics were particularly active in Alexandria where Sinaiticus<\/em> originated.  That\u2019s why Sinaiticus<\/em> has so many Gnostic changes which undermine Christ\u2019s deity.<\/p>\n\n\n\n

Gnostics also believed that marriage is evil and ignored what Paul wrote in favor of marriage:<\/p>\n\n\n\n

Marriage is honourable in all, and the bed undefiled<\/p>\n\n\n\n

: but whoremongers and adulterers God will judge.  Hebrews 13:4<\/strong><\/p>\n\n\n\n

OTHER <\/a>HERESIES THAT DENY SCRIPTURE<\/h2>\n\n\n\n

There are many groups which deny the Bible.  Mormons believe that God is an exalted man and that men can become gods.  Adam was God who came from heaven with one of his heavenly wives.  Jesus and Satan are spirit brothers.  Jesus married, had children, and became God through obedience (Jn. 8:58[80]<\/a>, 1 Tim. 3:16[81]<\/a>).<\/p>\n\n\n\n

Seventh Day Adventists teach that Sunday worship is the mark of the antichrist and that God commands Christians to keep the Sabbath (Col. 2:16[82]<\/a>).  Jehovah\u2019s Witnesses deny the Trinity (1 Jn. 5:7-8[83]<\/a>) and say that Jesus was a created beginning (Jn. 10:30[84]<\/a>, Eph. 3:9[85]<\/a>).<\/p>\n\n\n\n

There is not much value in studying heresies in detail.  When secret service agents are taught to recognize counterfeit currency, they aren\u2019t shown any, but spend many hours looking at genuine bills.  Once they become extremely familiar with the real thing, fake jumps out at them.<\/p>\n\n\n\n

How <\/a>We Received the Word of God<\/h1>\n\n\n\n

God gave us the Old Testament in Hebrew and a bit of Aramaic; He gave the New Testament in Greek.  The words written in the original languages are the ultimate authority:<\/p>\n\n\n\n

The Old Testament in Hebrew, (which was the native language of the people of God of old,) and the New Testament in Greek, (which, at the time of the writing of it was most generally known to the nations,) being immediately inspired by God, and by his singular care and providence kept pure in all ages<\/p>\n\n\n\n

[86]<\/a>, are therefore authentical (Mt. 5:18[87]<\/a>) so as in all controversies of religion, the Church is finally to appeal unto them (Is. 8:20[88]<\/a>, Jn. 5:39,46[89]<\/a>, Acts 15:14-17[90]<\/a>).[91]<\/a><\/p>\n\n\n\n

The Westminster Confession of Faith (WCF) was written in 1647 when Sinaiticus<\/em> was still hidden in a desert monastery and the TR was the only Greek available.  Presbyterians, Congregationalists, and Protestants who honor the WCF use versions based on manuscripts that are not authoritative according to the WCF!<\/p>\n\n\n\n

Westcott and Hort, the scholars who edited the Greek text from which modern versions were translated, said:<\/p>\n\n\n\n

\u201c[It is] our belief that even among the numerous unquestionably spurious readings of the New Testament there are no signs of deliberate falsification of the text for dogmatic purposes.\u201d[92]<\/a><\/p><\/blockquote>\n\n\n\n

How could they believe that?  Paul said that he was being misquoted (Rom. 3:8[93]<\/a>) and warned of forged \u201cletter as from us (2 Thes. 2:2[94]<\/a>).\u201d  We must determine which of many thousands of manuscripts are of God and which are not.  The Bible tells how God gave us His Word:<\/p>\n\n\n\n

All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: 17<\/sup>That the man of God may be perfect, throughly furnished unto all good works.  II Timothy 3:16-17<\/strong><\/p><\/blockquote>\n\n\n\n

Peter explained the origin of scripture:<\/p>\n\n\n\n

For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.  II Peter 1:21<\/strong><\/p><\/blockquote>\n\n\n\n

Some call this \u201cplenary verbal inspiration\u201d meaning that the Holy Spirit chose each and every word when inspiring the original documents.<\/p>\n\n\n\n

HOW THE KING JAMES BIBLE<\/a> WAS DEVELOPED<\/h2>\n\n\n\n

The KJB uses \u201cinspiration\u201d in one other place:<\/p>\n\n\n\n

But there is a spirit in man: and the inspiration<\/p>\n\n\n\n

 of the Almighty giveth them understanding.  Job 32:8<\/strong><\/p>\n\n\n\n

If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.  James 1:5<\/strong><\/p><\/blockquote>\n\n\n\n

God gives inspiration such as Edison\u2019s desire to create an electric light or Einstein\u2019s desire to explain the movement of the planet Mercury.  Earlier translators had been burned at the stake; the KJB team knew that their work might displease the powerful.  They wrote their Epistle Dedicatory<\/em> to flatter the king enough to save their lives.  Page<\/a> 59 shows that the Epistle is so far inferior to the translation that it\u2019s hard to believe they were written by the same group.  The difference in writing quality shows that Holy Spirit had to have been involved in the KJB.<\/p>\n\n\n\n

They also wrote The Translators to the Reader <\/em>on page<\/a> 63 to explain their thought process.  It begins:<\/p>\n\n\n\n

Zeale to promote the common good, whether it be by devising any thing our selves, or revising that which hath bene laboured by others<\/strong>, deserveth certainly much respect and esteeme, but yet findeth but cold intertainment in the world. It is welcommed with suspicion in stead of love, and with emulation in stead of thankes: and if there be any hole left for cavill to enter, (and cavill, if it doe not finde a hole, will make one) it is sure to bee misconstrued, and in danger to be condemned.  [emphasis added]<\/p><\/blockquote>\n\n\n\n

The translators were convinced of the divine origin of Scripture:<\/p>\n\n\n\n

And what marvaile? The originall thereof being from heaven, not from earth; the authour being God, not man; the enditer, the holy spirit, not the wit of the Apostles or Prophets<\/strong>; the Pen-men such as were sanctified from the wombe, and endewed with a principall portion of Gods spirit; the matter, veritie, pietie, puritie, uprightnesse; the forme, Gods word, Gods testimonie, Gods oracles, the word of trueth, the word of salvation, &c. the effects, light of understanding, stablenesse of persuasion, repentance from dead workes, newnesse of life, holinesse, peace, joy in the holy Ghost; lastly, the end and reward of the studie thereof, fellowship with the Saints, participation of the heavenly nature, fruition of an inheritance immortall, undefiled, and that never shall fade away: Happie is the man that delighteth in the Scripture, and thrise happie that meditateth in it day and night.  [emphasis added]<\/p><\/blockquote>\n\n\n\n

They wanted to make Scripture available so that everyone could enjoy the blessings of reading the Word of God as they had.<\/p>\n\n\n\n

VERSES PROMISING <\/a>PRESERVATION FOR EVERY GENERATION<\/h2>\n\n\n\n

God\u2019s people must study His Word and pass it on from generation to generation.  God promised that His Word will be available to every generation.  Scripture also explains how God\u2019s Word is preserved \u2013 each generation carefully passes it on to the next without interruption<\/em>.<\/p>\n\n\n\n

And these words, which I command thee this day, shall be in thine heart: 7<\/sup>And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up.  Deuteronomy 6:6-7<\/strong><\/p><\/blockquote>\n\n\n\n

Take heed to yourselves, that your heart be not deceived, and ye turn aside, and serve other gods, and worship them; 17<\/sup>And then the LORD’s wrath be kindled against you, and he shut up the heaven, that there be no rain, and that the land yield not her fruit; and lest ye perish quickly from off the good land which the LORD giveth you. 18<\/sup>Therefore shall ye lay up these my words in your heart and in your soul, and bind them for a sign upon your hand, that they may be as frontlets between your eyes. 19<\/sup>And ye shall teach them your children, speaking of them when thou sittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up.  Deuteronomy 11:16-19<\/strong><\/p><\/blockquote>\n\n\n\n

And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD. 21<\/sup>As for me, this is my covenant with them, saith the LORD; My spirit that is upon thee<\/p>\n\n\n\n

, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed<\/p>\n\n\n\n

, nor out of the mouth of thy seed’s seed<\/p>\n\n\n\n

, saith the LORD, from henceforth and for ever<\/p>\n\n\n\n

.  Isaiah 59:20-21<\/strong><\/p>\n\n\n\n

\u201cMy spirit that is upon thee\u201d shows that God\u2019s Spirit is involved in preserving His Word.<\/p>\n\n\n\n

But he answered and said, It is written<\/p>\n\n\n\n

, Man shall not live by bread alone, but by every word<\/p>\n\n\n\n

 that proceedeth out of the mouth of God.  Matthew 4:4<\/strong><\/p>\n\n\n\n

And Jesus answered him, saying, It is written<\/p>\n\n\n\n

, That man shall not live by bread alone, but by every word<\/p>\n\n\n\n

 of God.  Luke 4:4<\/strong><\/p>\n\n\n\n

These passages emphasize the importance of individual Words.  The verb \u201cwritten\u201d is in the perfect tense, which describes actions in the past which continue through the present forever<\/em>.<\/p>\n\n\n\n

For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass<\/p>\n\n\n\n

 from the law, till all be fulfilled.  Matthew 5:18<\/strong><\/p>\n\n\n\n

Hebrew has jots and tittles; Greek does not.  Jesus supported the Hebrew text and not the Greek Septuagint translation.<\/p>\n\n\n\n

Heaven and earth shall pass away, but my words shall not pass away<\/p>\n\n\n\n

.  Matthew 24:35<\/strong><\/p>\n\n\n\n

Every word of God is pure: he is a shield unto them that put their trust in him. 6<\/sup>Add thou not unto his words, lest he reprove thee, and thou be found a liar.  Proverbs 30:5-6<\/strong><\/p><\/blockquote>\n\n\n\n

Verse 6 shows continuous preservation \u2013 men couldn\u2019t change Scripture unless it was available.  It promises that God will judge those who change His Word.  As heresies became common in the 4th<\/sup> and 5th<\/sup> centuries, the corrupted Codex Sinaiticus<\/em> and Vaticanus<\/em> manuscripts were ignored until they were found by scholars seeking to undermine the Word of God.  If they had been used, they would have worn out.<\/p>\n\n\n\n

The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times. 7<\/sup>Thou shalt keep them, O LORD, thou shalt preserve them from this generation for ever<\/p>\n\n\n\n

.  Psalm 12:6-7<\/strong><\/p>\n\n\n\n

This verse speaks of inspiration (v 6) and continuous preservation (v 7) of the very Words of God, not just thoughts or ideas.  Those who support modern versions must deny the doctrine of preservation to justify using their favored manuscripts.  They argue that this verse promises to preserve God\u2019s people and not His Words.<\/p>\n\n\n\n

For ever, O LORD, thy word is settled in heaven.  Psalm 119:89<\/strong><\/p><\/blockquote>\n\n\n\n

Concerning thy testimonies, I have known of old that thou hast founded them for ever.  Psalm 119:152<\/strong><\/p><\/blockquote>\n\n\n\n

Thy word is true from the beginning: and every one of thy righteous judgments endureth for ever.  Psalm 119:160<\/strong><\/p><\/blockquote>\n\n\n\n

Verses 152 and 160 show that God\u2019s testimonies, words, and judgments will last forever on earth.<\/p>\n\n\n\n

The grass withereth, the flower fadeth: but the word of our God shall stand for ever<\/p>\n\n\n\n

.  Isaiah 40:8<\/strong><\/p>\n\n\n\n

God gave the Jews responsibility for preserving His Word:<\/p>\n\n\n\n

What advantage then hath the Jew? or what profit is there of circumcision? 2<\/sup>Much every way: chiefly, because that unto them were committed the oracles of God<\/p>\n\n\n\n

.  Romans 3:1-2<\/strong><\/p>\n\n\n\n

And it came to pass, when Moses had made an end of writing the words of this law in a book, until they were finished, 25<\/sup>That Moses commanded the Levites, which bare the ark of the covenant of the LORD, saying, 26<\/sup>Take this book of the law, and put it in the side of the ark of the covenant of the LORD your God, that it may be there for a witness against thee.  Deuteronomy 31:24-26<\/strong><\/p><\/blockquote>\n\n\n\n

And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of that which is before the priests the Levites:  Deuteronomy 17:18<\/strong><\/p><\/blockquote>\n\n\n\n

That responsibility to preserve God\u2019s Word has been passed to the church, the Priesthood of All Believers:<\/p>\n\n\n\n

But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth<\/p>\n\n\n\n

.  I Timothy 3:15<\/strong><\/p>\n\n\n\n

And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also<\/p>\n\n\n\n

.  II Timothy 2:2<\/strong><\/p>\n\n\n\n

God\u2019s people ignored<\/em> His Word from time to time, but God not only kept it from being lost, He stirred up leaders\u2019 hearts to value Gods Word more than gods of the nations round about:<\/p>\n\n\n\n

Now for a long season Israel hath been without the true God, and without a teaching priest, and without law.  II Chronicles 15:3<\/strong><\/p><\/blockquote>\n\n\n\n

And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law<\/p>\n\n\n\n

 in the house of the LORD. And Hilkiah gave the book to Shaphan, and he read it.  II Kings 22:8<\/strong><\/p>\n\n\n\n

And it came to pass, when the king had heard the words of the book of the law, that he rent his clothes<\/p>\n\n\n\n

.  II Kings 22:11<\/strong><\/p>\n\n\n\n

For upon the first day of the first month began he to go up from Babylon, and on the first day of the fifth month came he to Jerusalem, according to the good hand of his God upon him. 10<\/sup>For Ezra had prepared his heart to seek the law of the LORD<\/p>\n\n\n\n

, and to do it, and to teach in Israel statutes and judgments.  Ezra 7:9-10<\/strong><\/p>\n\n\n\n

God expects His people to preserve His word and pass it on to others:<\/p>\n\n\n\n

And the things that thou hast heard of me among many witnesses, the same<\/p>\n\n\n\n

 commit thou to faithful men, who shall be able to teach others also<\/p>\n\n\n\n

.  II Timothy 2:2<\/strong><\/p>\n\n\n\n

But ye are a chosen generation, a royal priesthood<\/p>\n\n\n\n

, an holy nation, a peculiar people; that ye should shew forth the praises of him<\/p>\n\n\n\n

 who hath called you out of darkness into his marvellous light;  I Peter 2:9<\/strong><\/p>\n\n\n\n

The priesthood of all believers keeps scripture \u201cthe same\u201d as Jewish priests preserved scripture.<\/p>\n\n\n\n

Being born again, not of corruptible seed, but of incorruptible<\/p>\n\n\n\n

, by the word of God, which liveth and abideth for ever. 24<\/sup>For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: 25<\/sup>But the word of the Lord endureth for ever<\/p>\n\n\n\n

. And this is the word which by the gospel is preached unto you.  I Peter 1:23-25<\/strong><\/p>\n\n\n\n

The incorruptible Word of God by which the gospel is preached to us will live and abide forever.  \u201cIncorruptible\u201d means that every word<\/em> will be preserved.  Those who don\u2019t care about the 3,036 differences between Vaticanus<\/em> and Sinaiticus<\/em> in just the gospels, between the Masoretic Hebrew text and the Greek Septuagint, between the King James and modern translations, have an unbeliever\u2019s view of God\u2019s Word.<\/p>\n\n\n\n

WHAT THE PRESERVATION OF GOD\u2019S WORD<\/a> MEANS<\/h2>\n\n\n\n

In defending the KJB, David Cloud wrote:<\/p>\n\n\n\n

\u201cIt is also important to understand that the doctrine of preservation has never been under attack as it is in these last days and God’s people have not before seen the need to define the doctrine as clearly as it needs to be defined today.\u201d[95]<\/a><\/p><\/blockquote>\n\n\n\n

The Word of God cannot not be preached or taught unless it\u2019s available.  When Jesus told Satan \u201cit is written (page<\/a> 36)\u201d which occurs 26 times in the Gospels, the Greek verb describes something that happened in the past but continues without interruption<\/em> (page<\/a> 36) through the present and into the unending future.<\/p>\n\n\n\n

Modernists say the Codex Sinaiticus<\/em> and Vaticanus<\/em> manuscripts promoted by Westcott and Hort in the late 1800s were hidden in the 4th<\/sup> century and \u201crecovered\u201d in the 19th<\/sup>.  They are the oldest manuscripts, the argument goes, so a translation from them is \u201cbetter\u201d than the KJB.  People follow this argument because they believe that the KJB was based on the single TR manuscript and ignore the many other sources of information with which the translators verified their work.<\/p>\n\n\n\n

The \u201coldest\u201d argument says that, having gone to the trouble of inspiring His Word (2 Tim. 3:16[96]<\/a>, 2 Pe. 2:21[97]<\/a>) and promising that His Spirit would help preserve it continually from generation to generation forever<\/em> (Isaiah 59:21[98]<\/a>), God let His Word be hidden for more than 1,500 years until it was rediscovered in the 1880s.<\/p>\n\n\n\n

These manuscripts fail the test for Biblical authority because they were not continually available.  To accept them as authoritative, we must ignore the many Scripture passages about preservation on page<\/a> 35 and believe that God lied when He promised to preserve His Word generation by generation forever.<\/p>\n\n\n\n

Given that Scripture was preserved by hand-copying from when it was first inspired until the invention of printing around 1450, people wonder how it could be preserved accurately.  There are many verses which promise that God will preserve His word; this is a matter of faith.  Anyone who believes God\u2019s promise of continuous<\/em> preservation will see that versions based on Codex Sinaiticus<\/em> and Vaticanus<\/em> are not of God.<\/p>\n\n\n\n

There are two types of manuscript errors: Copying errors and deliberate changes by heretics.  Get 20 or 30 people to write down a chapter such as John 1 while someone reads it aloud as early copyists did.  There will be mistakes, but by comparing all the copies, mistakes can be corrected to give 20 or 30 clean copies of the text.  This was a major part of the Christian walk in earlier times.  Comparing texts is also how Christians reassembled Bibles from fragments after Constantine reversed Diocletian\u2019s persecution decrees.<\/p>\n\n\n\n

Deliberate changes by heretics are another matter.  God doesn\u2019t preserve them; errors accumulate and corrupt manuscripts will not agree.  It\u2019s no surprise that there are more than 8,000 differences between Vaticanus<\/em> and Sinaiticus <\/em>in the gospels alone.  They both question the deity of Christ, but in different ways.  Choosing which of these \u201cbetter manuscripts\u201d to follow is up to translators who prefer to rely on them instead of using the TR which was continually available<\/a>.<\/p>\n\n\n\n

THE GREEK \u0392\u0391\u03a0\u03a4\u038a\u0396\u03a9 AND THE ENGLISH WORD BAPTIZE<\/h2>\n\n\n\n

As explained on page<\/a> 27 , the translators labored to produce a Bible in a \u201cvulgar tongue\u201d which ordinary people could understand.  As described on page<\/a> 28, the Oxford English Dictionary<\/em> (OED) shows that common English word meanings in 1611 show that they chose words correctly.<\/p>\n\n\n\n

Religious English words related to \u201cbaptize\u201d were used centuries before 1611.  The OED lists ecclesiastical uses:  1297 \u201cHe was ybaptied.\u201d 1300 \u201csuld baptist be.\u201d 1460, \u201cThe bapetystore there he founds.\u201d 1521 \u201cThe sacramente of baptyme.\u201d  1579, \u201cTo enter into the baptistory,\u201d the baptistory being the part of the church associated with baptism or a container of water to be used for \u201cthe sacramente of baptyme.\u201d<\/p>\n\n\n\n

Oxford Languages<\/em> reports that the English word came from Old French batisier<\/em> which came from ecclesiastical Latin baptizare<\/em> which had come from the Greek \u03b2\u03b1\u03c0\u03c4\u03af\u03b6\u03c9.<\/em>  It was used in Wycliffe\u2019s 1380 translation and was a well-established English word by the early 1500s.<\/p>\n\n\n\n

The Greek word \u03b2\u03b1\u03c0\u03c4\u03af\u03b6\u03c9 <\/em>means \u201cto immerse,\u201d \u201cto dip,\u201d \u201cput water on,\u201d or \u201cpour water on\u201d and has no religious association.  It\u2019s translated to \u201cbaptize\u201d throughout the New Testament.  Some say that the KJB transliterated the Greek word to an English sound-alike because King James favored sprinkling, but that\u2019s not why \u201cbaptize\u201d was chosen.<\/p>\n\n\n\n

Translating the Greek word \u03b2\u03b1\u03c0\u03c4\u03af\u03b6\u03c9 <\/em>to \u201cbaptize\u201d captures the spiritual meaning of a new believer\u2019s first act of obedience as shown in the OED (Mt. 28:19[99]<\/a>, Ro. 6:4[100]<\/a>).  \u201cJohn the Baptist\u201d summarizes John\u2019s mission of calling people to repentance better than \u201cJohn the Dunker\u201d or \u201cJohn the Immerser\u201d would have.<\/p>\n\n\n\n

Not all uses of \u201cbaptize\u201d are associated with water.  There are 91 uses of \u201cbaptize,\u201d \u201cbaptism\u201d or similar words in the NT.  Most of them describe John\u2019s water baptism of repentance.  The Bible also says that Christians are baptized both with the Holy Ghost and with fire which have nothing to do with water:<\/p>\n\n\n\n

I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire<\/p>\n\n\n\n

:  Matthew 3:11 <\/strong>see also<\/em> Mark 1:8[101]<\/strong><\/a><\/strong>, Luke 3:16[102]<\/strong><\/a><\/strong><\/p>\n\n\n\n

Christians receive the baptism of the Holy Ghost when accepting Christ\u2019s offer of salvation and are baptized with fire when post-salvation works are measured and tested:<\/p>\n\n\n\n

According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. 11<\/sup>For other foundation can no man lay than that is laid, which is Jesus Christ. 12<\/sup>Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; 13<\/sup>Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire<\/p>\n\n\n\n

; and the fire shall try every man’s work of what sort it is<\/p>\n\n\n\n

. 14<\/sup>If any man’s work abide which he hath built thereupon, he shall receive a reward. 15<\/sup>If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.  I Corinthians 3:10-15<\/strong><\/p>\n\n\n\n

Jesus also spoke of the baptism of His suffering on the cross and of the martyrdom of His followers:<\/p>\n\n\n\n

But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able. 23<\/sup>And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with<\/p>\n\n\n\n

: but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father.  Matthew 20:22-23<\/strong><\/p>\n\n\n\n

The Bible also mentions the baptism of Moses (1 Cor. 10:1-3[103]<\/a>).<\/p>\n\n\n\n

\u03b2\u03b1\u03c0\u03c4\u03af\u03b6\u03c9 <\/em>was the best Greek word available in koine<\/em> Greek, but it did not have the spiritual meaning of the English word \u201cbaptize.\u201d  The Greek word used to describe this act of obedience in the New Testament sounds so close to the English word that translation sounds<\/em> like transliteration but it isn\u2019t \u2013 it\u2019s translation<\/em> to an English word which has a far more spiritual meaning than just being immersed in water.<\/p>\n\n\n\n

THE <\/a>GREEK \u03a0\u0386\u03a3\u03a7\u0391 AND THE ENGLISH EASTER<\/h2>\n\n\n\n

\u03c0\u03ac\u03c3\u03c7\u03b1 <\/em>refers to the paschal<\/em> sacrifice which remembers deliverance from Egypt, the \u03c0\u03ac\u03c3\u03c7\u03b1 <\/em>lamb whose blood told the angel to pass over a household, the \u03c0\u03ac\u03c3\u03c7\u03b1 <\/em>supper which Jesus celebrated with His disciples, and the annual \u03c0\u03ac\u03c3\u03c7\u03b1 <\/em>feast which was celebrated for a week.  It\u2019s translated \u201cPassover\u201d everywhere in the KJB except for being translated \u201cEaster\u201d in Acts 12:4:<\/p>\n\n\n\n

And when he [Herod] had apprehended him [Peter], he put him in prison, and delivered him to four quaternions of soldiers to keep him; intending after Easter<\/p>\n\n\n\n

 to bring him forth to the people.  Acts 12:4<\/strong><\/p>\n\n\n\n

Critics say \u201cEaster\u201d is an error which confuses the Roman Catholic \u201cEaster\u201d holy day which came from a pagan celebration of the goddess \u201cIshtar\u201d with an event on the same day as the Jewish Passover.  This overlooks the fact that \u201cEaster\u201d was a long-established English word.<\/p>\n\n\n\n

The Oxford English Dictionary shows that the Venerable Bede spelled it \u201cEastrena\u201d in 890, centuries before the KJB.  It was spelled \u201cEstren\u201d in 1200.  The OED quoted a phrase from 1300, \u201cTher shulle Ester be.\u201d<\/p>\n\n\n\n

\u201csyx dazum aer Iudea eastrum\u201d referred to the 6-day Jewish<\/em> Passover celebration, or \u201cJewish Easter,\u201d in 971.  Pascha<\/em> could have been translated \u201cEaster\u201d throughout the New Testament, but the KJB used Easter for Peter\u2019s martyrdom which Herod intended for after resurrection day and used \u201cPassover\u201d for the Jewish day.  Americans call July 4 \u201cIndependence day;\u201d the British would call it something else.<\/p>\n\n\n\n

\u201cEaster\u201d was an established English word for Jesus\u2019 resurrection day well before Wycliffe\u2019s translation in 1380.  The fact that Jesus rose from the grave to deliver Christians from death is more important in the Book of Acts than remembering Jews being delivered from Egypt.  \u201cEaster\u201d is the better translation in Acts 12:4.<\/p>\n\n\n\n

THE <\/a>HEBREW \u05d4\u05b5\u05d9\u05dc\u05b5\u05dc AND LUCIFER, THE MORNING STAR<\/h2>\n\n\n\n

Some criticize the use of \u201cLucifer\u201d in Is. 14:12 by saying that the title refers to the King of Babylon or because it equates in calling Satan the morning star, it equates Satan with Christ:<\/p>\n\n\n\n

How art thou fallen from heaven, O Lucifer, son of the morning<\/p>\n\n\n\n

! how art thou cut down to the ground, which didst weaken the nations!  Isaiah 14:12<\/strong><\/p>\n\n\n\n

I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star<\/p>\n\n\n\n

.  Revelation 22:16<\/strong><\/p>\n\n\n\n

The Oxford English Dictionary editors labored to justify definitions by quoting the earliest references they could find.  The OED 1st<\/sup> definition of \u201cLucifer\u201d is the common name for Venus, the morning star or day star.  In 1374, Chaucer wrote \u201cAfter pat lucitere the day starre hath chsyd away the dirke of nyht.\u201d  The Hebrew word \u05d4\u05b5\u05d9\u05dc\u05b5\u05dc which was translated \u201cLucifer\u201d appears once in the Bible.  The 1611 King James Bible included \u201cThe Translators to the Reader\u201d which discussed translating rare words:<\/p>\n\n\n\n

There be many words in the Scriptures, which be never found there but once, (having neither brother nor neighbour, as the Hebrewes speake) so that we cannot be holpen by conference of places. Againe, there be many rare names of certaine birds, beastes and precious stones, &c. concerning which the Hebrewes themselves are so divided among themselves for judgement, that they may seeme to have defined this or that, rather because they would say something, the because they were sure of that which they said, as S. Jerome somewhere saith of the Septuagint. Now in such a case, doth not a margine do well to admonish the Reader to seeke further, and not to conclude or dogmatize upon this or that peremptorily? For as it is a fault of incredulitie, to doubt of those things that are evident: so to determine of such things as the Spirit of God hath left (even in the judgment of the judicious) questionable, can be no lesse then presumption.<\/p><\/blockquote>\n\n\n\n

The following phrase translated \u201cson of the morning\u201d comes from \u201c\u05d1\u05b5\u05bc\u05df\u05e9\u05b7\u05c1\u05d7\u05b7\u05e8.\u201d  \u05d1\u05b5\u05bc\u05df is a masculine word meaning son, grandson, or other male descendant and \u201c\u05e9\u05b7\u05c1\u05d7\u05b7\u05e8\u201d is a masculine noun meaning \u201cdawn.\u201d  Given that Lucifer was the common name for the star that appears at dawn and the following verse refers to \u201cthe stars of God,[104]<\/a>\u201c it was reasonable to translate \u05d4\u05b5\u05d9\u05dc\u05b5\u05dc as \u201cLucifer,\u201d the morning star.<\/p>\n\n\n\n

Many phrases discussed on page<\/a> 54 show how the KJB changed the English language.  The 2nd<\/sup> OED definition of \u201cLucifer\u201d cites the KJB<\/em> and defines it as \u201cThe rebel archangel whose fall from heaven is referred to in Is. 14:12.\u201d  Using \u201cLucifer\u201d in the KJB made it another name for Satan.<\/p>\n\n\n\n

This second meaning of Lucifer leads modernists to accuse the KJB of equating Satan with Jesus.  Satan wanted Jesus to bow to him as Jesus bowed to the Father (Mt. 4:9[105]<\/a>, Lk. 4:6[106]<\/a>) to put Satan on the same level as the Father.  Jesus the Son is the \u201cbright and morning star\u201d so \u05d4\u05b5\u05d9\u05dc\u05b5\u05dc carries the sense of \u201cpretends to be\u201d or \u201cclaims to be.\u201d  Satan tries to be equal to God so his claiming to be the morning star is no surprise.<\/p>\n\n\n\n

God committed His oracles to the Jews and gave them responsibility for preserving them (Rom. 3:2[107]<\/a>).  Moses wrote of the coming Savior (Ge. 3:15[108]<\/a>), but the Jews did not know that Jesus would be the \u201cbright and morning star.\u201d  This wasn\u2019t revealed until the Book of Revelation, so Jews didn\u2019t know why Satan claimed to be the morning star.<\/p>\n\n\n\n

THE HEBREW \u05e4\u05b0\u05bc\u05e6\u05b4\u05d9\u05e8\u05b8\u05d4 AND THE ENGLISH FILE<\/a><\/h2>\n\n\n\n

\u05e4\u05b0\u05bc\u05e6\u05b4\u05d9\u05e8\u05b8\u05d4 is in the Old Testament once.  The previous section explained the KJB translators\u2019 difficulty with rare words and translated \u05e4\u05b0\u05bc\u05e6\u05b4\u05d9\u05e8\u05b8\u05d4 as \u201cfile:\u201d<\/p>\n\n\n\n

Now there was no smith found throughout all the land of Israel: for the Philistines said, Lest the Hebrews make them swords or spears: 20<\/sup>But all the Israelites went down to the Philistines, to sharpen every man his share, and his coulter, and his axe, and his mattock. 21<\/sup>Yet they had a file<\/p>\n\n\n\n

 for the mattocks, and for the coulters, and for the forks, and for the axes, and to sharpen the goads.  I Samuel 13:19-21<\/strong><\/p>\n\n\n\n

Archeology has revealed that a \u05e4\u05b0\u05bc\u05e6\u05b4\u05d9\u05e8\u05b8\u05d4 was a sum of money:<\/p>\n\n\n\n

Verse 21 should read \u201cand the charge was a \u05e4\u05b0\u05bc\u05e6\u05b4\u05d9\u05e8\u05b8\u05d4  [two-thirds of a shekel] for the plowshares and for the mattocks and a third of a shekel for sharpening axes and setting the goads.\u201d[109]<\/a><\/p><\/blockquote>\n\n\n\n

Monopolies on better weapons have always given military and economic benefits.  Given their zeal for checking their work against other Bibles and documents as described on page<\/a> 34, the KJB team would have updated verse 21 if they had known what \u05e4\u05b0\u05bc\u05e6\u05b4\u05d9\u05e8\u05b8\u05d4 meant.<\/p>\n\n\n\n

THOU, <\/a>THEE, THY, AND THINE<\/h2>\n\n\n\n

The translators were well aware of the difficulties in translating between languages described on page<\/a> Error! Bookmark not defined.<\/strong>.  They worked hard<\/em> to translate Greek into English as accurately as possible.  They continued with Wycliffe\u2018s use of \u201cHigh English\u201d which had not been spoken since the 1300s.<\/p>\n\n\n\n

High English uses thou, thee, thy, or thine for one person[110]<\/a> and ye, you, your, or yours when addressing more than one person.  All singular second person pronouns start with t and all plural second person pronouns start with y.  Thee, thou, thy, and thine are singular.  Ye, you, your, and yours are plural.  The English spoken in 1611 used you, your, and yours for either one person or a group of people.  The only way to tell the difference is by checking the Greek or relying on context.<\/p>\n\n\n\n

The translators kept High English because the difference between singular and plural can make a spiritual difference.  Consider:<\/p>\n\n\n\n

Marvel not that I said unto thee<\/p>\n\n\n\n

, Ye<\/p>\n\n\n\n

 must be born again.  John 3:7 (KJB)<\/strong><\/p>\n\n\n\n

Do not marvel that I said to you<\/p>\n\n\n\n

, \u2018You<\/p>\n\n\n\n

 must be born again.\u2019  John 3:7 (NKJB)<\/strong><\/p>\n\n\n\n

The KJB shows that Jesus used the singular pronoun \u201cthee\u201d in speaking only to Nicodemus and used the plural \u201cye\u201d to say everyone must be born again, not just Nicodemus.  He spoke of everyone, but what He said in that conversation was for Nicodemus alone, not for everyone.<\/p>\n\n\n\n

And the Lord said, Simon, Simon, behold, Satan hath desired to have you<\/p>\n\n\n\n

, that he may sift you<\/p>\n\n\n\n

 as wheat: 32<\/sup>But I have prayed for thee<\/p>\n\n\n\n

, that thy<\/p>\n\n\n\n

 faith fail not: and when thou<\/p>\n\n\n\n

 art converted, strengthen thy<\/p>\n\n\n\n

 brethren.  Luke 22:31-32<\/strong><\/p>\n\n\n\n

Jesus spoke to Peter by name, then used the plural \u201cyou\u201d to warn Peter that Satan desired to have all of Jesus\u2019 disciples.  He then told Peter that He had prayed specifically that Peter\u2019s faith would not fail and that when Peter was converted, Peter could strengthen Peter\u2019s brethren.  This shows that Jesus prays for His people individually, one at a time, as we need strength from Him, a distinction that is lost in modern versions.<\/p>\n\n\n\n

It\u2019s also important in the story of Ananias and Sapphira, Acts 5:1-11.  Ananias wanted to keep back money from selling land, they discussed it, she agreed, they were struck dead.  Some say they were co-conspirators, but the use of singular shows that it was his idea and his idea alone:<\/p>\n\n\n\n

But Peter said, Ananias, why hath Satan filled thine<\/p>\n\n\n\n

 heart to lie to the Holy Ghost, and to keep back part of the price of the land? 4<\/sup>Whiles it remained, was it not thine<\/p>\n\n\n\n

 own? and after it was sold, was it not in thine<\/p>\n\n\n\n

 own power? why hast thou<\/p>\n\n\n\n

 conceived this thing in thine<\/p>\n\n\n\n

 heart? thou<\/p>\n\n\n\n

 hast not lied unto men, but unto God.  Acts 5:3-4 (KJB)<\/strong><\/p>\n\n\n\n

The use of plural in this passage shows that his wife agreed with his idea after discussion, that\u2019s what obedience is<\/em>.<\/p>\n\n\n\n

And Peter answered unto her, Tell me whether ye<\/p>\n\n\n\n

 sold the land for so much? And she said, Yea, for so much. 9<\/sup>Then Peter said unto her, How is it that ye<\/p>\n\n\n\n

 have agreed together<\/p>\n\n\n\n

 to tempt the Spirit of the Lord? behold, the feet of them which have buried thy<\/p>\n\n\n\n

 husband are at the door, and shall carry thee out.  Acts 5:8-9<\/strong><\/p>\n\n\n\n

This distinction is lost in the NKJB which makes the co-conspirator view more plausible.  A husband should<\/em> get his wife\u2019s agreement to decisions.  Sapphira followed her husband\u2019s idea and was struck dead.  This shows that there are limits to a wife\u2019s obedience to her husband.<\/p>\n\n\n\n

And that servant, which knew his lord’s will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. 48<\/sup>But he that knew not<\/p>\n\n\n\n

, and did commit things worthy of stripes, shall be beaten with few stripes<\/p>\n\n\n\n

. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.  Luke 12:47-48<\/strong><\/p>\n\n\n\n

God holds us accountable for what we know.  Dying takes Sapphira\u2019s punishment out of the \u201cfew stripes\u201d category; it shows that she knew better.  Sapphira should have warned her husband against lying instead of following him in his lie.  Pilate\u2019s wife tried<\/em> to protect her<\/em> husband:<\/p>\n\n\n\n

When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him.  Matthew 27:19<\/strong><\/p><\/blockquote>\n\n\n\n

Will we meet Pilate\u2019s wife in Heaven?  Sapphira failed in her duty to protect her husband from what she knew was a bad idea as Adam failed in his duty to protect his wife from the serpent even though he knew the serpent had lied (1 Tim. 2:14[111]<\/a>).  There are limits to a woman\u2019s duty to obey her husband as there are limits to a man\u2019s duty to obey government, but this lesson is obscured in the NKJB.<\/p>\n\n\n\n

ITALICS<\/a><\/h2>\n\n\n\n

The KVJ translators used for word-for-word translation wherever possible and inserted English words that weren\u2019t in the Greek to make the English more understandable.  These extra words are in italics<\/em>.<\/p>\n\n\n\n

One of the most vivid examples is:<\/p>\n\n\n\n

Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye? 5<\/sup>They answered him, Jesus of Nazareth. Jesus saith unto them, I am he<\/em>. And Judas also, which betrayed him, stood with them. 6<\/sup>As soon then as he had said unto them, I am he<\/em>, they went backward, and fell to the ground.  John 18:4-6<\/strong><\/p><\/blockquote>\n\n\n\n

If the officers had asked, \u201cWhich of you is Jesus?\u201d  \u201cI am\u201d would have made sense in English.  When they said, \u201cWe\u2019re looking for Jesus,\u201d saying \u201cI am\u201d would have been awkward; \u201cI am he\u201d reads much better.<\/p>\n\n\n\n

In Greek, Jesus\u2019 answer is \u1f10\u03b3\u03ce <\/em>(I) \u03b5\u1f30\u03bc\u03af <\/em>(am) without any \u201che.\u201d  That makes sense according to Greek grammar, but adding \u201che\u201d make the English easier to understand.  It\u2019s interesting to read the KJB and think about how it would read without the extra words:<\/p>\n\n\n\n

For my loins are filled with a loathsome disease<\/em>: and there is<\/em> no soundness in my flesh.  Psalm 38:7<\/strong><\/p><\/blockquote>\n\n\n\n

Say ye to the righteous, that it shall be<\/em> well with him<\/em>: for they shall eat the fruit of their doings. 11<\/sup>Woe unto the wicked! it shall be<\/em> ill with him<\/em>: for the reward of his hands shall be given him.  Isaiah 3:10-11<\/strong><\/p><\/blockquote>\n\n\n\n

For to their<\/em> power, I bear record, yea, and beyond their<\/em> power they were<\/em> willing of themselves; 4<\/sup>Praying us with much intreaty that we would receive the gift, and take upon us<\/em> the fellowship of the ministering to the saints.  II Corinthians 8:3-4<\/strong><\/p><\/blockquote>\n\n\n\n

STYLISTIC DIFFERENCES<\/a><\/h2>\n\n\n\n

Peter explained the origin of scripture:<\/p>\n\n\n\n

For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.  II Peter 1:21<\/strong><\/p><\/blockquote>\n\n\n\n

Although God breathed His Word through holy men as He chose, those who know Greek or Hebrew can see their different personalities and writing styles.  The KJB translators didn\u2019t want to show styles or personalities of the individual translators so they used a common style.  This hides differences in writing style between books of the Bible.<\/p>\n\n\n\n

Some say there are three different Hebrew writing styles and therefore three different writers of the Book of Isaiah.  That proves nothing – many writers have many styles they use for different audiences.<\/p>\n\n\n\n

And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read. 17<\/sup>And there was delivered unto him the book of the prophet (singular) Esaias. And when he had opened the book (singular), he found the place where it was written,  Luke 4:16-17<\/strong><\/p><\/blockquote>\n\n\n\n

\u201cEsias the<\/em> prophet\u201d or \u201cthe<\/em> prophet Esias\u201d appear 8 times in the gospels; sometimes spoken by Jesus.  The Bible describes one<\/em> book of Isaiah written by one<\/em> prophet.<\/p>\n\n\n\n

Many say that Paul didn\u2019t write the Book of Hebrews because the writing style in Hebrews is different from his other books.  Someone who knows how multilingual people think would expect stylistic differences.<\/p>\n\n\n\n

A young missionary writes sermons in English and translates to the members\u2019 language.  He can\u2019t speak from an outline because he must use the dictionary to look up words he doesn\u2019t know to deliver the message.  Natives know that the message was composed in English and translated.<\/p>\n\n\n\n

Awkwardness is reduced as the missionary learns the language, but sermons won\u2019t sound natural until he thinks<\/em> and writes<\/em> in the target language without translating<\/em>.  Japanese user manuals translated to English caused much laughter until the Japanese hired Americans to write manuals in English.  The Americans didn\u2019t need to know Japanese; they needed to know how to use the device they were explaining.<\/p>\n\n\n\n

Paul was a \u201cHebrew of the Hebrews (Phi. 3:5).\u201d  He spoke Greek to the men of Athens (Acts 17:22[112]<\/a>), changed his focus to the gentiles (Acts 18:6[113]<\/a>, 22:21[114]<\/a>, 26:20[115]<\/a>), and spoke Greek to the chief captain in Jerusalem (Acts 21:37[116]<\/a>).  He ministered to gentiles and thought in Greek when writing most of his letters.  He thought in Hebrew when writing to Jews, but translated Hebrew to Greek as he wrote.  That changed the Greek writing style even though the books had the same author.<\/p>\n\n\n\n

ARE <\/a>THE OLDEST MANUSCRIPTS THE BEST SOURCES?<\/h2>\n\n\n\n

Comparing versions shows that the KJB is more accurate about salvation and God in the flesh.  Later versions used the Codex Sinaiticus<\/em> and Vaticanus<\/em> manuscripts promoted by Westcott and Hort in the late 1800s.<\/p>\n\n\n\n

The Word of God can\u2019t be preached or taught unless it is available.  When Jesus told Satan \u201cit is written\u201d which occurs 26 times in the Gospels, \u201cis written\u201d describes something happening in the past but continues without interruption<\/em> through the present into the future.<\/p>\n\n\n\n

These manuscripts do not meet this condition for Biblical authority because they were not continually available.  Vaticanus<\/em> was ignored until the 1800s.  Sinaiticus<\/em> was found in 1844.  The Textus Receptus<\/em> has been known continuously to God\u2019s people since the originals were written.  Why would God take the trouble to inspire chosen men to write down His word and then allow careless men to let it be lost for 1,500 years?<\/p>\n\n\n\n

Westcott and Hort said, \u201c[It is] our belief that even among the numerous unquestionably spurious readings of the New Testament there are no signs of deliberate falsification of the text for dogmatic purposes.\u201d[117]<\/a>  The Apostle Paul warned the Thessalonians against \u201cletters as from us (2 Thes. 2:2[118]<\/a>)\u201d because he knew that deliberate forgeries were circulating in his time!<\/p>\n\n\n\n

Westcott and Hort believed that older readings, manuscripts, or groups are preferred over newer manuscripts.[119]<\/a>  That is a false argument; a manuscript which is in use wears out and is discarded.  If it\u2019s not used, hidden away, and forgotten, it can last for centuries in a desert.<\/p>\n\n\n\n

Although the physical Codex Sinaiticus<\/em> and Vaticanus<\/em> manuscripts are older than the oldest physical TR we have, John Burgon spent 30 years tracking the history of TR words.  His 86,469 quotes by church fathers include more than 4,000 from writers who died before 400 AD.  This shows that the TR was in wide use in the first centuries after the apostles.  The Words<\/em> of the TR are at least as old as Sinaiticus<\/em> and Vaticanus.<\/em>[120]<\/strong><\/em><\/a><\/p>\n\n\n\n

The oldest \u201cbible\u201d in my house is a corrupt (their purification, not in the flesh) RSV which my parents gave me in 1958.  It\u2019s in very good condition because I stopped using it when I learned about the KJB, but I keep it to honor the memory of my parents.  Our copies of the KJB are replaced as they wear out.<\/p>\n\n\n\n

These manuscripts are of such poor quality that age is the only<\/em> reason they\u2019re used.<\/p>\n\n\n\n

\u201cIt should be noted, however, that there is no prominent Biblical MS [manuscript]. in which there occur such gross cases of misspelling, faulty grammar, and omission, as in B [Vaticanus<\/em>].\u201d[121]<\/a><\/p><\/blockquote>\n\n\n\n

The copyist of Codex Vaticanus had written \u03a6\u03b1\u03bd\u03b5\u03c1\u03c9\u03bd in Hebrews 1:3, and a corrector had replaced that with the correct reading, \u03a6\u03ad\u03c1\u03c9\u03bd (which is supported by all other manuscripts, including Papyrus 46).  The person who wrote this note, however, objected to this correction, and wrote, \u1f00\u03bc\u03b1\u03b8\u03ad\u03c3\u03c4\u03b1\u03c4\u03b5 \u03ba\u03b1\u1f76 \u03ba\u03b1\u03ba\u03ad, \u1f02\u03c6\u03b5\u03c2 \u03c4\u1f78\u03bd \u03c0\u03b1\u03bb\u03b1\u03b9\u03cc\u03bd, \u03bc\u1f74 \u03bc\u03b5\u03c4\u03b1\u03c0\u03bf\u03af\u03b5\u03b9.  Metzger translated these words as, \u201cFool and knave, can\u2019t you leave the old reading alone, and not alter it!\u201d  Another rendering:  \u201cUntrained troublemaker, forgive the ancient [reading]; do not convert it.\u201d  He re-wrote \u03a6\u03b1\u03bd\u03b5\u03c1\u03c9\u03bd, erasing most of the corrector\u2019s \u03a6\u03b5\u03c1\u03c9\u03bd.  Apparently, the note-writer regarded Codex Vaticanus as a museum-piece to be protected and preserved, rather than as a copy of Scripture to be used as such.[122]<\/a><\/p><\/blockquote>\n\n\n\n

The official Codex Sinaiticus Project website admits:<\/p>\n\n\n\n

No other early manuscript of the Christian Bible has been so extensively corrected. A glance at the transcription will show just how common these corrections are. They are especially frequent in the Septuagint portion. They range in date from those made by the original scribes in the fourth century to ones made in the twelfth century. They range from the alteration of a single letter to the insertion of whole sentences.[123]<\/a><\/p><\/blockquote>\n\n\n\n

By any conceivable metric (except age), Codex Sinaiticus is one of the worst manuscripts that we\u2019ve found.  You probably couldn\u2019t find a scholar who would praise the scribal work in Sinaiticus, and it\u2019s easy to find those who deride it as the worst scribal work among the manuscripts we\u2019ve found.[124]<\/a><\/p><\/blockquote>\n\n\n\n

Sinaiticus<\/em> and Vaticanus <\/em>have more than a thousand defects which weaken the Word of God.  \u201cthou hast magnified thy word above all thy name (Ps. 138:2).\u201d  God\u2019s name is important to Him (Ex. 20:7[125]<\/a>, De. 5:11[126]<\/a>) but His word is even more important<\/em>.  Would He have permitted such sloppy work to participate in preserving His word?<\/p>\n\n\n\n

Modernists treat these two manuscripts as if they agreed enough to be a common source, but there are 3,036 differences between Vaticanus<\/em> and Sinaiticus<\/em>, not counting minor spelling errors, in the gospels alone<\/em>.[127]<\/a>  How do translators choose which words are correct?  How can Christians have faith in such poor manuscripts?<\/p>\n\n\n\n

The Lessons of History<\/h1>\n\n\n\n

History shows that the KJB is the version God wanted for all English speaking people.<\/p>\n\n\n\n

The king’s heart is in the hand of the LORD<\/p>\n\n\n\n

, as the rivers of water: he turneth it whithersoever he will.  Proverbs 21:1<\/strong><\/p>\n\n\n\n

God involves Himself in human affairs to work out His plans.  He helped Alexander the Great spread Greek language and culture from Macedonia to India.  When the Romans conquered Greece, Greek became the language of culture and business and Latin was the language of government.  Pilate\u2019s title for Jesus \u201cwas written in Hebrew, and Greek, and Latin. (Jn. 19:20[128]<\/a>)\u201d<\/p>\n\n\n\n

At the time the Gospels were written, Roman roads and the \u201cpax Romana<\/em>,\u201d or Roman peace, made Paul\u2019s missionary journeys possible.  God inspired the \u201choly men (2 Peter 1:21[129]<\/a>)\u201d to write in Greek, the language of culture and business in much of the world.  Paul preached the Gospel in Greek in Athens (Acts 17:22[130]<\/a>).<\/p>\n\n\n\n

ENGLISH <\/a>BIBLES BEFORE THE KJB<\/h2>\n\n\n\n

The King James translators did not just translate a manuscript from Greek to English, their work rested on earlier Bibles in many languages, page<\/a> 24.<\/p>\n\n\n\n

\u00b7        Wycliffe (1380, 1382)<\/p>\n\n\n\n

\u00b7        Tyndale New Testament (1526)<\/p>\n\n\n\n

\u00b7        Coverdale (1535)<\/p>\n\n\n\n

\u00b7        Matthew\u2019s (1537)<\/p>\n\n\n\n

\u00b7        Great (1539)<\/p>\n\n\n\n

\u00b7        Geneva (1557, 1560)<\/p>\n\n\n\n

\u00b7        Bishop\u2019s (1568)<\/p>\n\n\n\n

\u00b7        King James (1611)<\/p>\n\n\n\n

The King James can be described as a revision of the Tyndale Bible because it preserved so much of its style.<\/p>\n\n\n\n

\u201cOf the translation itself (the 1611), though since that time it has been many times revised and altered, we may say that it is substantially the Bible with which we are all familiar.  The peculiar genius \u2013 if such a word may be permitted \u2013 which breathes through it \u2013 the mingled tenderness and majesty \u2013 the Saxon simplicity \u2013 the preternatural grandeur \u2013 unequaled, unapproached in the attempted improvements of modern scholars \u2013 are all here and bear the impress of one man \u2013 William Tyndale.\u201d[131]<\/a><\/p><\/blockquote>\n\n\n\n

The KJB owes many memorable phrases to earlier Bibles:<\/p>\n\n\n\n

\u201cIn a cumulative way, all the virtues of the various translations which preceded it were gathered up.  Tyndale<\/strong> had coined words and phrases like \u2018peace maker,\u2019 \u2018Passover,\u2019 \u2018long-suffering,\u2019 \u2018scapegoat,\u2019 \u2018the Lord\u2019s anointed,\u2019 \u2018flowing with milk and honey,\u2019 \u2018filthy lucre,\u2019 \u2018the salt of the earth,\u2019 and \u2018the spirit is willing but the flesh is weak.\u2019  Coverdale<\/strong>, \u2018tender mercies,\u2019 \u2018respect of persons,\u2019 \u2018lovingkindness,\u2019 \u2018pride of life,\u2019 \u2018enter thou into the joy of the Lord,\u2019 \u2018the valley of the shadow of death\u2019; the Geneva Bible<\/strong>, \u2018Vanity of vanities,\u2019 \u2018except a man be born again,\u2019 \u2018smite them hip and thigh,\u2019 \u2018remember now thy Creator in the days of thy youth,\u2019 \u2018Solomon in all his glory,\u2018 \u2018a little leaven leaveneth the whole lump,\u2019 \u2026 From the Bishops\u2019 Bible<\/strong> came: \u2018the voice of one crying in the wilderness,\u2019 \u2018less than the least of all the saints,\u2019 \u2018Sufficient unto the day, is the evil thereof,\u2019 and \u2018rend your hearts and not your garments.\u2019  And from the Second<\/strong> Wycliff<\/strong> version came \u2018give up the ghost,\u2019 \u2018well stricken in age,\u2019 \u2018held his peace,\u2019 \u2018three score and ten,\u2019 \u2018strait is the gate and narrow is the way,\u2019 and \u2018a well of water, springing up into everlasting life.\u2019\u201d[132]<\/a><\/p><\/blockquote>\n\n\n\n

Genesis 1:1-2<\/h3>\n\n\n\n

Tyndale<\/strong>: \u201cIn the beginning God created heaven and earth. 2<\/sup>The earth was void and empty; and darkness was upon the deep, and the Spirit of God moved upon the water.\u201d<\/p><\/blockquote>\n\n\n\n

Geneva<\/strong>: \u201cIn the beginning God created the heaven and the earth. 2<\/sup>And the earth was without form and void, and darkness was upon the face of the deep, and the Spirit of God moved upon the waters.\u201d<\/p><\/blockquote>\n\n\n\n

KJB<\/strong>: \u201cIn the beginning God created the heaven and the earth. 2<\/sup>And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.\u201d<\/p><\/blockquote>\n\n\n\n

Although people were motivated to learn to read as Scripture became more accessible, Bibles were still expensive enough that most people learned the Bible by hearing it read.  The KJB team took great pains to add punctuation to make their work sound better when read aloud.  For example, changing \u201cdeep, and\u201d to \u201cdeep.  And\u201d in verse 2 signals a pause to emphasize the importance of the Spirit of God moving.<\/p>\n\n\n\n

There is no punctuation in the Greek text; the main effect of punctuation is on how the text sounds when read aloud.  There are cases, however, where punctuation affects the meaning:<\/p>\n\n\n\n

For the perfecting of the saints,<\/strong> for the work of the ministry, for the edifying of the body of Christ:  Ephesians 4:12<\/strong><\/p><\/blockquote>\n\n\n\n

The comma between \u201csaints\u201d and \u201cfor\u201d turns Christians into spectators.  People come to church so the pastor can perfect them and to watch him<\/em> do the work of the ministry.  God\u2019s intent is that the pastor perfect saints so all of them<\/em> can do the work.  There is only one of him.  The only way to evangelize the area around the church is for the entire church<\/em> to do the work.  Leaving out the comma would make this clear.<\/p>\n\n\n\n

Titus 2:13<\/h3>\n\n\n\n

KJB<\/strong>: \u201cLooking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;\u201d<\/p><\/blockquote>\n\n\n\n

A comma was after \u201cGod\u201d in 1611 but was removed in 1769.<\/p>\n\n\n\n

Luke 22:20<\/h3>\n\n\n\n

Tyndale<\/strong>: \u201c\u2026 This is the cup, the new testament, in my blood, which shall for you be shed.\u201d<\/p><\/blockquote>\n\n\n\n

KJB<\/strong>: \u201c\u2026 This cup is the new testament in my blood, which is shed for you.\u201d<\/p><\/blockquote>\n\n\n\n

Changing the word order improves the sound.<\/p>\n\n\n\n

John 3:16<\/h3>\n\n\n\n

Tyndale<\/strong>: \u201cFor God so loveth the world, that he hath given his only son: that none that believe in him, should perish: but should have everlasting life.\u201d<\/p><\/blockquote>\n\n\n\n

Geneva: <\/strong>\u201cFor God so loveth the world, that he hath given his only begotten Son: that none that believe in him, should perish, but have everlasting life.\u201d<\/p><\/blockquote>\n\n\n\n

KJB<\/strong>: \u201cFor God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.\u201d<\/p><\/blockquote>\n\n\n\n

The KJB follows the Greek more closely than the earlier versions and improves the reading.<\/p>\n\n\n\n

Given the three centuries of experience with different English Bibles, it could justly be said that the KJB was as much a compilation as a translation.  As Sir Isaac Newton put it, \u201cIf I have seen further, it is because I have stood on the shoulders of giants.\u201d<\/p>\n\n\n\n

THE EAST INDIA COMPANY<\/a><\/h2>\n\n\n\n

Queen Elizabeth I chartered the East India Company in 1600; the KJB was published in 1611.  The British spread the English language and the KJB: Gibraltar, Crete, Malta, Canada, Australia, India including Pakistan and much of Afghanistan, Kenya, South Africa, Zimbabwe, Fiji, and what became the United States.<\/p>\n\n\n\n

English became the language of business and government wherever the British ruled; the KJB came with it.  Children of the powerful and anyone who could learned English and many read the Bible.  To this day, offering free English lessons from the KJB is a powerful evangelistic tool.<\/p>\n\n\n\n

God arranging for the KJB to be translated near the start of the British Empire shows that the KJB was His choice for spreading the English Bible.  He had the British spread the English language so people could read it.<\/p>\n\n\n\n

ABSORPTION INTO THE CULTURE<\/a><\/h2>\n\n\n\n

So many Biblical memes such as \u201cfeet of clay,\u201d \u201cgood Samaritan,\u201d \u201cfig leaf,\u201d and \u201cscales fell from his eyes\u201d have been absorbed into English culture that Time<\/em> described the history<\/a>[133]<\/a>, the New York Times<\/em> the endurance<\/a>[134]<\/a>, and NPR<\/em> the impact<\/a>[135]<\/a> of the KJB to celebrate its 400th<\/sup> anniversary in 2011.  NPR described King James\u2019 motivation:<\/p>\n\n\n\n

I think he was generally scandalized that there were all these different Bibles going around. And when somebody said, you know, I refer to the Bible, the first response was, well, which Bible? My Bible says this, your Bible says this. So he was trying to create a standard version that everyone could agree on.<\/p><\/blockquote>\n\n\n\n

Many speakers borrow from the KJB.  Dr. Martin Luther King drew on Isaiah in \u201cI have a dream:\u201d<\/p>\n\n\n\n

Every hill and mountain shall be made low. The rough places will be made plain and the crooked places will be made straight. And the glory of the Lord shall be revealed and all flesh shall see it together.<\/p><\/blockquote>\n\n\n\n

The 400-year acceptance of the King James Bible as part of the English-speaking culture and its broad absorption into the language shows its unifying effect.  In this contentious age, unification is much to be desired.<\/p>\n\n\n\n

Epistle <\/a>Dedicatory<\/h1>\n\n\n\n

TO THE MOST HIGH AND MIGHTIE PRINCE, JAMES BY THE GRACE OF GOD KING OF GREAT BRITAINE, France and Ireland, Defender of the Faith, &c. THE TRANSLATORS OF THE BIBLE, with Grace, Mercie, and Peace, through JESVS CHRIST our LORD.[136]<\/a><\/p>\n\n\n\n

GREAT and manifold were the blessings, most dread Sovereign, which Almighty God, the Father of all mercies, bestowed upon us the people of England, when first he sent Your Majesty’s Royal Person to rule and reign over us. For whereas it was the expectation of many, who wished not well unto our Sion, that upon the setting of that bright Occidental Star, Queen Elizabeth of most happy memory, some thick and palpable clouds of darkness would so have overshadowed this Land, that men should have been in doubt which way they were to walk; and that it should hardly be known, who was to direct the unsettled State; the appearance of Your Majesty, as of the Sun in his strength, instantly dispelled those supposed and surmised mists, and gave unto all that were well affected exceeding cause of comfort; especially when we beheld the Government established in Your Highness, and Your hopeful Seed, by an undoubted Title, and this also accompanied with peace and tranquillity at home and abroad.<\/p>\n\n\n\n

But among all our joys, there was no one that more filled our hearts, than the blessed continuance of the preaching of God’s sacred Word among us; which is that inestimable treasure, which excelleth all the riches of the earth; because the fruit thereof extendeth itself, not only to the time spent in this transitory world, but directeth and disposeth men unto that eternal happiness which is above in heaven.<\/p>\n\n\n\n

Then not to suffer this to fall to the ground, but rather to take it up, and to continue it in that state, wherein the famous Predecessor of Your Highness did leave it: nay, to go forward with the confidence and resolution of a Man in maintaining the truth of Christ, and propagating it far and near, is that which hath so bound and firmly knit the hearts of all Your Majesty’s loyal and religious people unto You, that Your very name is precious among them: their eye doth behold You with comfort, and they bless You in their hearts, as that sanctified Person, who, under God, is the immediate Author of their true happiness. And this their contentment doth not diminish or decay, but every day increaseth and taketh strength, when they observe, that the zeal of Your Majesty toward the house of God doth not slack or go backward, but is more and more kindled, manifesting itself abroad in the farthest parts of Christendom, by writing in defence of the Truth, (which hath given such a blow unto that Man of Sin, as will not be healed,) and every day at home, by religious and learned discourse, by frequenting the house of God, by hearing the Word preached, by cherishing the Teachers thereof, by caring for the Church, as a most tender and loving nursing Father.<\/p>\n\n\n\n

There are infinite arguments of this right Christian and religious affection in Your Majesty; but none is more forcible to declare it to others than the vehement and perpetuated desire of accomplishing and publishing of this work, which now with all humility we present unto Your Majesty. For when Your Highness had once out of deep judgment apprehended how convenient it was, that out of the Original Sacred Tongues, together with comparing of the labours, both in our own, and other foreign Languages, of many worthy men who went before us, there should be one more exact Translation of the holy Scriptures into the English Tongue; Your Majesty did never desist to urge and to excite those to whom it was commended, that the work might be hastened, and that the business might be expedited in so decent a manner, as a matter of such importance might justly require.<\/p>\n\n\n\n

And now at last, by the mercy of God, and the continuance of our labours, it being brought unto such a conclusion, as that we have great hopes that the Church of England shall reap good fruit thereby; we hold it our duty to offer it to Your Majesty, not only as to our King and Sovereign, but as to the principal Mover and Author of the work: humbly craving of Your most Sacred Majesty, that since things of this quality have ever been subject to the censures of ill-meaning and discontented persons, it may receive approbation and patronage from so learned and judicious a Prince as Your Highness is, whose allowance and acceptance of our labours shall more honour and encourage us, than all the calumniations and hard interpretations of other men shall dismay us. So that if, on the one side, we shall be traduced by Popish Persons at home or abroad, who therefore will malign us, because we are poor instruments to make God’s holy Truth to be yet more and more known unto the people, whom they desire still to keep in ignorance and darkness; or if, on the other side, we shall be maligned by self-conceited Brethren, who run their own ways, and give liking unto nothing, but what is framed by themselves, and hammered on their anvil; we may rest secure, supported within by the truth and innocency of a good conscience, having walked the ways of simplicity and integrity, as before the Lord; and sustained without by the powerful protection of Your Majesty’s grace and favour, which will ever give countenance to honest and Christian endeavours against bitter censures and uncharitable imputations.<\/p>\n\n\n\n

The Lord of heaven and earth bless Your Majesty with many and happy days, that, as his heavenly hand hath enriched Your Highness with many singular and extraordinary graces, so You may be the wonder of the world in this latter age for happiness and true felicity, to the honour of that great GOD, and the good of his Church, through Jesus Christ our Lord and only Saviour.<\/p>\n\n\n\n

The <\/a>Translators to the Reader<\/h1>\n\n\n\n

This explanation was prefixed to the 1611 King James Version.  The translators defended their version against criticisms they expected. This text has been taken from The Holy Bible, an Exact Reprint Page for Page of the Authorized Version Published in the Year MDCXI.<\/em> (Oxford, 1833)[137]<\/a>.  Spelling and italics have been modernized; subject headings from the margins are in the body of the text; and the scripture references in the margin are inserted in square brackets.  References to works of the church fathers which were in the margins are omitted.<\/p>\n\n\n\n

It is most assuredly not written in the \u201cvulgar tongue.\u201d<\/p>\n\n\n\n

THE BEST THINGS HAVE BEEN CALUMNIATED<\/a><\/h2>\n\n\n\n

Zeal to promote the common good, whether it be by devising anything ourselves, or revising that which hath been laboured by others, deserveth certainly much respect and esteem, but yet findeth but cold entertainment in the world. It is welcomed with suspicion instead of love, and with emulation instead of thanks: and if there be any hole left for cavil to enter, (and cavil, if it do not find a hole, will make one) it is sure to be misconstrued, and in danger to be condemned. This will easily be granted by as many as know story, or have any experience. For, was there ever any thing projected, that savoured any way of newness or renewing, but the same endured many a storm of gainsaying, or opposition? A man would think that Civility, wholesome Laws, learning and eloquence, Synods, and Church-maintenance, (that we speak of no more things of this kind) should be as safe as a Sanctuary, and out of shot, as they say, that no man would lift up the heel, no, nor dog move his tongue against the motioners of them. For by the first, we are distinguished from brute beasts lead with sensuality; By the second, we are bridled and restrained from outrageous behaviour, and from doing of injuries, whether by fraud or by violence; By the third, we are enabled to inform and reform others, by the light and feeling that we have attained unto ourselves; Briefly, by the fourth being brought together to a parley face to face, we sooner compose our differences than by writings which are endless; And lastly, that the Church be sufficiently provided for, is so agreeable to good reason and conscience, that those mothers are holden to be less cruel, that kill their children as soon as they are born, than those nursing fathers and mothers (wheresoever they be) that withdraw from them who hang upon their breasts (and upon whose breasts again themselves do hang to receive the Spiritual and sincere milk of the word) livelihood and support fit for their estates. Thus it is apparent, that these things which we speak of, are of most necessary use, and therefore, that none, either without absurdity can speak against them, or without note of wickedness can spurn against them.<\/p>\n\n\n\n

Yet for all that, the learned know that certain worthy men have been brought to untimely death for none other fault, but for seeking to reduce their countrymen to good order and discipline; and that in some Commonwealths it was made a capital crime, once to motion the making of a new Law for the abrogating of an old, though the same were most pernicious; And that certain, which would be counted pillars of the State, and patterns of Virtue and Prudence, could not be brought for a long time to give way to good Letters and refined speech, but bare themselves as averse from them, as from rocks or boxes of poison; And fourthly, that he was no babe, but a great clerk, that gave forth (and in writing to remain to posterity) in passion peradventure, but yet he gave forth, that he had not seen any profit to come by any Synod, or meeting of the Clergy, but rather the contrary; And lastly, against Church-maintenance and allowance, in such sort, as the Ambassadors and messengers of the great King of Kings should be furnished, it is not unknown what a fiction or fable (so it is esteemed, and for no better by the reporter himself, though superstitious) was devised; Namely, that at such a time as the professors and teachers of Christianity in the Church of Rome, then a true Church, were liberally endowed, a voice forsooth was heard from heaven, saying: Now is poison poured down into the Church, etc. Thus not only as oft as we speak, as one saith, but also as oft as we do anything of note or consequence, we subject ourselves to everyone’s censure, and happy is he that is least tossed upon tongues; for utterly to escape the snatch of them it is impossible. If any man conceit, that this is the lot and portion of the meaner sort only, and that Princes are privileged by their high estate, he is deceived. As the sword devoureth as well one as the other<\/em>, as it is in Samuel [2 Samuel 11:25[138]<\/a>], nay as the great Commander charged his soldiers in a certain battle, to strike at no part of the enemy, but at the face; And as the King of Syria commanded his chief Captains to fight neither with small nor great, save only against the King of Israel:<\/em> [1 Kings 22:31[139]<\/a>] so it is too true, that Envy striketh most spitefully at the fairest, and at the chiefest. David was a worthy Prince, and no man to be compared to him for his first deeds, and yet for as worthy as act as ever he did (even for bringing back the Ark of God in solemnity) he was scorned and scoffed at by his own wife [2 Samuel 6:16[140]<\/a>]. Solomon was greater than David, though not in virtue, yet in power: and by his power and wisdom he built a Temple to the Lord, such a one as was the glory of the land of Israel, and the wonder of the whole world. But was that his magnificence liked of by all? We doubt of it. Otherwise, why do they lay it in his son’s dish, and call unto him for easing of the burden, Make<\/em>, say they, the grievous servitude of thy father, and his sore yoke, lighter.<\/em> [1 Kings 12:4[141]<\/a>] Belike he had charged them with some levies, and troubled them with some carriages; Hereupon they raise up a tragedy, and wish in their heart the Temple had never been built. So hard a thing it is to please all, even when we please God best, and do seek to approve ourselves to everyone’s conscience.<\/p>\n\n\n\n

THE HIGHEST PERSONAGES HAVE BEEN CALUMNIATED<\/a><\/h2>\n\n\n\n

If we will descend to later times, we shall find many the like examples of such kind, or rather unkind acceptance. The first Roman Emperor did never do a more pleasing deed to the learned, nor more profitable to posterity, for conserving the record of times in true supputation; than when he corrected the Calendar, and ordered the year according to the course of the Sun; and yet this was imputed to him for novelty, and arrogance, and procured to him great obloquy. So the first Christened Emperor (at the leastwise that openly professed the faith himself, and allowed others to do the like) for strengthening the Empire at his great charges, and providing for the Church, as he did, got for his labour the name Pupillus<\/em>, as who would say, a wasteful Prince, that had need of a Guardian or overseer. So the best Christened Emperor, for the love that he bare unto peace, thereby to enrich both himself and his subjects, and because he did not seek war but find it, was judged to be no man at arms, (though indeed he excelled in feats of chivalry, and showed so much when he was provoked) and condemned for giving himself to his ease, and to his pleasure. To be short, the most learned Emperor of former times, (at the least, the greatest politician) what thanks had he for cutting off the superfluities of the laws, and digesting them into some order and method? This, that he hath been blotted by some to be an Epitomist, that is, one that extinguished worthy whole volumes, to bring his abridgments into request. This is the measure that hath been rendered to excellent Princes in former times, even, Cum bene facerent, male audire,<\/em> For their good deeds to be evil spoken of. Neither is there any likelihood, that envy and malignity died, and were buried with the ancient. No, no, the reproof of Moses taketh hold of most ages; You are risen up in your fathers’ stead, an increase of sinful men.<\/em> [Num. 32:14[142]<\/a>] What is that that hath been done? that which shall be done; and there is no new thing under the Sun,<\/em> saith the wise man: [Ecc. 1:9[143]<\/a>] and S. Stephen, As your fathers did, so do you.<\/em> [Acts 7:51[144]<\/a>]<\/p>\n\n\n\n

HIS MAJESTY’S CONSTANCY, NOTWITHSTANDING CALUMNIATION, FOR THE SURVEY OF THE ENGLISH TRANSLATIONS<\/a><\/h2>\n\n\n\n

This, and more to this purpose, His Majesty that now reigneth (and long, and long may he reign, and his offspring forever, Himself and children, and children’s children always<\/em>) knew full well, according to the singular wisdom given unto him by God, and the rare learning and experience that he hath attained unto; namely that whosoever attempteth anything for the public (especially if it pertain to Religion, and to the opening and clearing of the word of God) the same setteth himself upon a stage to be gloated upon by every evil eye, yea, he casteth himself headlong upon pikes, to be gored by every sharp tongue. For he that medleth with men’s Religion in any part, medleth with their custom, nay, with their freehold; and though they find no content in that which they have, yet they cannot abide to hear of altering. Notwithstanding his Royal heart was not daunted or discouraged for this or that colour, but stood resolute, as a statue immovable, and an anvil not easy to be beaten into plates,<\/em> as one saith; he knew who had chosen him to be a Soldier, or rather a Captain, and being assured that the course which he intended made much for the glory of God, and the building up of his Church, he would not suffer it to be broken off for whatsoever speeches or practices. It doth certainly belong unto Kings, yea, it doth specially belong unto them, to have care of Religion, yea, it doth specially belong unto them, to have care of Religion, yea, to know it aright, yea, to profess it zealously, yea to promote it to the uttermost of their power. This is their glory before all nations which mean well, and this will bring unto them a far most excellent weight of glory in the day of the Lord Jesus. For the Scripture saith not in vain, Them that honor me, I will honor,<\/em> [1 Samuel 2:30[145]<\/a>] neither was it a vain word that Eusebius delivered long ago, that piety towards God was the weapon, and the only weapon, that both preserved Constantine’s person, and avenged him of his enemies.<\/p>\n\n\n\n

THE PRAISE OF THE HOLY SCRIPTURES<\/a><\/h2>\n\n\n\n

But now what piety without truth? what truth (what saving truth) without the word of God? What word of God (whereof we may be sure) without the Scripture? The Scriptures we are commanded to search. John 5:39[146]<\/a>. Isaiah 8:20[147]<\/a>. They are commended that searched and studied them. [Acts 17:11[148]<\/a> and 8:28-29[149]<\/a>]. They are reproved that were unskilful in them, or slow to believe them. [Matt 22:29[150]<\/a>. Luke 24:25[151]<\/a>]. They can make us wise unto salvation. [2 Timothy 3:15[152]<\/a>]. If we be ignorant, they will instruct us; if out of the way, they will bring us home; if out of order, they will reform us; if in heaviness, comfort us; if dull, quicken us; if cold, inflame us. Tolle, lege; Tolle, lege,<\/em> Take up and read, take up and read the Scriptures, (for unto them was the direction) it was said unto S. Augustine by a supernatural voice. Whatsoever is in the Scriptures, believe me,<\/em> saith the same S. Augustine, is high and divine; there is verily truth, and a doctrine most fit for the refreshing and renewing of men’s minds, and truly so tempered, that everyone may draw from thence that which is sufficient for him, if he come to draw with a devout and pious mind, as true Religion requireth.<\/em> Thus S. Augustine. And S. Jerome: Ama scripturas, et amabit te sapientia, etc.<\/em> Love the Scriptures, and wisdom will love thee. And S. Cyril against Julian; Even boys that are bred up in the Scriptures, become most religious, etc.<\/em> But what mention we three or four uses of the Scripture, whereas whatsoever is to be believed or practiced, or hoped for, is contained in them? or three or four sentences of the Fathers, since whosoever is worthy the name of a Father, from Christ’s time downward, hath likewise written not only of the riches, but also of the perfection of the Scripture? I adore the fulness of the Scripture,<\/em> saith Tertullian against Hermogenes. And again, to Apelles an heretic of the like stamp, he saith; I do not admit that which thou bringest in<\/em> (or concludest) of thine own<\/em> (head or store, de tuo<\/em>) without Scripture. So Saint Justin Martyr before him; We must know by all means,<\/em> saith he, that it is not lawful<\/em> (or possible) to learn<\/em> (anything) of God or of right piety, save only out of the Prophets, who teach us by divine inspiration.<\/em> So Saint Basil after Tertullian, It is a manifest falling way from the Faith, and a fault of presumption, either to reject any of those things that are written, or to bring in<\/em> (upon the head of them, epeisagein) any of those things that are not written.<\/em> We omit to cite to the same effect, S. Cyril B. of Jerusalem in his fouth Cataches<\/em>., Saint Jerome against Helvidius, Saint Augustine in his third book against the letters of Petilian, and in very many other places of his works. Also we forebear to descend to later Fathers, because we will not weary the reader. The Scriptures then being acknowledged to be so full and so perfect, how can we excuse ourselves of negligence, if we do not study them, of curiosity, if we be not content with them? Men talk much of eiresiwnh, how many sweet and goodly things it had hanging on it; of the Philosopher’s stone, that it turneth copper into gold; of Cornucopia<\/em>, that it had all things necessary for food in it, of Panaces<\/em> the herb, that it was good for all diseases; of Catholicon<\/em> the drug, that it is instead of all purges; of Vulcan’s<\/em> armor, that it was an armor of proof against all thrusts, and all blows, etc. Well, that which they falsely or vainly attributed to these things for bodily good, we may justly and with full measure ascribe unto the Scripture, for spiritual. It is not only an armor, but also a whole armory of weapons, both offensive and defensive; whereby we may save ourselves and put the enemy to flight. It is not an herb, but a tree, or rather a whole paradise of trees of life, which bring forth fruit every month, and the fruit thereof is for meat, and the leaves for medicine. It is not a pot of Manna<\/em>, or a cruse of oil, which were for memory only, or for a meal’s meat or two, but as it were a shower of heavenly bread sufficient for a whole host, be it never so great; and as it were a whole cellar full of oil vessels; whereby all our necessities may be provided for, and our debts discharged. In a word, it is a Panary of wholesome food, against fenowed traditions; a Physician’s shop (Saint Basil calleth it) of preservatives against poisoned heresies; a Pandect of profitable laws, against rebellious spirits; a treasury of most costly jewels, against beggarly rudiments; finally a fountain of most pure water springing up unto everlasting life. And what marvel? The original thereof being from heaven, not from earth; the author being God, not man; the inditer, the holy spirit, not the wit of the Apostles or Prophets; the Penmen such as were sanctified from the womb, and endued with a principal portion of God’s spirit; the matter, verity, piety, purity, uprightness; the form, God’s word, God’s testimony, God’s oracles, the word of truth, the word of salvation, etc.; the effects, light of understanding, stableness of persuasion, repentance from dead works, newness of life, holiness, peace, joy in the holy Ghost; lastly, the end and reward of the study thereof, fellowship with the Saints, participation of the heavenly nature, fruition of an inheritance immortal, undefiled, and that never shall fade away: Happy is the man that delighteth in the Scripture, and thrice happy that meditateth in it day and night.<\/p>\n\n\n\n

TRANSLATION NECESSARY<\/a><\/h2>\n\n\n\n

But how shall men meditate in that, which they cannot understand? How shall they understand that which is kept close in an unknown tongue? as it is written, Except I know the power of the voice, I shall be to him that speaketh, a Barbarian, and he that speaketh, shall be a Barbarian to me.<\/em> [1 Cor. 14:11[153]<\/a>] The Apostle excepteth no tongue; not Hebrew the ancientest, not Greek the most copious, not Latin the finest. Nature taught a natural man to confess, that all of us in those tongues which we do not understand, are plainly deaf; we may turn the deaf ear unto them. The Scythian counted the Athenian, whom he did not understand, barbarous; so the Roman did the Syrian, and the Jew (even S. Jerome himself calleth the Hebrew tongue barbarous, belike because it was strange to so many) so the Emperor of Constantinople calleth the Latin tongue, barbarous, though Pope Nicolas do storm at it: so the Jews long before Christ called all other nations, Lognazim<\/em>, which is little better than barbarous. Therefore as one complaineth, that always in the Senate of Rome, there was one or other that called for an interpreter: so lest the Church be driven to the like exigent, it is necessary to have translations in a readiness. Translation it is that openeth the window, to let in the light; that breaketh the shell, that we may eat the kernel; that putteth aside the curtain, that we may look into the most Holy place; that removeth the cover of the well, that we may come by the water, even as Jacob rolled away the stone from the mouth of the well, by which means the flocks of Laban were watered [Gen. 29:10[154]<\/a>]. Indeed without translation into the vulgar tongue, the unlearned are but like children at Jacob’s well (which was deep) [John 4:11[155]<\/a>] without a bucket or something to draw with; or as that person mentioned by Isaiah, to whom when a sealed book was delivered, with this motion, Read this, I pray thee,<\/em> he was fain to make this answer, I cannot, for it is sealed.<\/em> [Isaiah 29:11[156]<\/a>]<\/p>\n\n\n\n

THE TRANSLATION <\/a>OF THE OLD TESTAMENT OUT OF THE HEBREW INTO GREEK<\/h2>\n\n\n\n

While God would be known only in Jacob, and have his Name great in Israel, and in none other place, while the dew lay on Gideon’s fleece only, and all the earth besides was dry; then for one and the same people, which spake all of them the language of Canaan, that is, Hebrew, one and the same original in Hebrew was sufficient. But, when the fulness of time drew near, that the Sun of righteousness, the Son of God should come into the world, whom God ordained to be a reconciliation through faith in his blood, not of the Jew only, but also of the Greek, yea, of all them that were scattered abroad; then lo, it pleased the Lord to stir up the spirit of a Greek Prince (Greek for descent and language) even of Ptolemy Philadelph King of Egypt, to procure the translating of the Book of God out of Hebrew into Greek. This is the translation of the Seventy Interpreters, commonly so called, which prepared the way for our Saviour among the Gentiles by written preaching, as Saint John Baptist did among the Jews by vocal. For the Grecians being desirous of learning, were not wont to suffer books of worth to lie moulding in Kings’ libraries, but had many of their servants, ready scribes, to copy them out, and so they were dispersed and made common. Again, the Greek tongue was well known and made familiar to most inhabitants in Asia, by reason of the conquest that there the Grecians had made, as also by the Colonies, which thither they had sent. For the same causes also it was well understood in many places of Europe, yea, and of Africa too. Therefore the word of God being set forth in Greek, becometh hereby like a candle set upon a candlestick, which giveth light to all that are in the house, or like a proclamation sounded forth in the market place, which most men presently take knowledge of; and therefore that language was fittest to contain the Scriptures, both for the first Preachers of the Gospel to appeal unto for witness, and for the learners also of those times to make search and trial by. It is certain, that that Translation was not so sound and so perfect, but that it needed in many places correction; and who had been so sufficient for this work as the Apostles or Apostolic men? Yet it seemed good to the holy Ghost and to them, to take that which they found, (the same being for the greatest part true and sufficient) rather than by making a new, in that new world and green age of the Church, to expose themselves to many exceptions and cavillations, as though they made a Translation to serve their own turn, and therefore bearing witness to themselves, their witness not to be regarded. This may be supposed to be some cause, why the Translation of the Seventy was allowed to pass for current. Notwithstanding, though it was commended generally, yet it did not fully content the learned, no not of the Jews. For not long after Christ, Aquila fell in hand with a new Translation, and after him Theodotion, and after him Symmachus; yea, there was a fifth and a sixth edition, the Authors whereof were not known. These with the Seventy made up the Hexapla<\/em> and were worthily and to great purpose compiled together by Origen. Howbeit the Edition of the Seventy went away with the credit, and therefore not only was placed in the midst by Origen (for the worth and excellency thereof above the rest, as Epiphanius gathered) but also was used by the Greek fathers for the ground and foundation of their Commentaries. Yea, Epiphanius above named doth attribute so much unto it, that he holdeth the Authors thereof not only for Interpreters, but also for Prophets in some respect; and Justinian the Emperor enjoining the Jews his subjects to use especially the Translation of the Seventy, rendereth this reason thereof, because they were as it were enlightened with prophetical grace. Yet for all that, as the Egyptians are said of the Prophet to be men and not God, and their horses flesh and not spirit [Isaiah 31:3[157]<\/a>]; so it is evident, (and Saint Jerome affirmeth as much) that the Seventy were Interpreters, they were not Prophets; they did many things well, as learned men; but yet as men they stumbled and fell, one while through oversight, another while through ignorance, yea, sometimes they may be noted to add to the Original, and sometimes to take from it; which made the Apostles to leave them many times, when they left the Hebrew, and to deliver the sense thereof according to the truth of the word, as the spirit gave them utterance. This may suffice touching the Greek Translations of the Old Testament.<\/p>\n\n\n\n

TRANSLATION OUT OF <\/a>HEBREW AND GREEK INTO LATIN<\/h2>\n\n\n\n

There were also within a few hundred years after Christ, translations many into the Latin tongue: for this tongue also was very fit to convey the Law and the Gospel by, because in those times very many Countries of the West, yea of the South, East and North, spake or understood Latin, being made Provinces to the Romans. But now the Latin Translations were too many to be all good, for they were infinite (Latini Interpretes nullo modo numerari possunt<\/em>, saith S. Augustine). Again they were not out of the Hebrew fountain (we speak of the Latin Translations of the Old Testament) but out of the Greek stream, therefore the Greek being not altogether clear, the Latin derived from it must needs be muddy. This moved S. Jerome a most learned father, and the best linguist without controversy, of his age, or of any that went before him, to undertake the translating of the Old Testament, out of the very fountains themselves, which he performed with that evidence of great learning, judgment, industry, and faithfulness, that he hath forever bound the Church unto him, in a debt of special remembrance and thankfulness.<\/p>\n\n\n\n

THE TRANSLATING OF THE SCRIPTURE INTO THE VULGAR TONGUES<\/a><\/h2>\n\n\n\n

Now though the Church were thus furnished with Greek and Latin Translations, even before the faith of Christ was generally embraced in the Empire; (for the learned know that even in S. Jerome’s time, the Consul of Rome and his wife were both Ethnics, and about the same time the greatest part of the Senate also) yet for all that the godly-learned were not content to have the Scriptures in the Language which themselves understood, Greek and Latin, (as the good Lepers were not content to fare well themselves, but acquainted their neighbors with the store that God had sent, that they also might provide for themselves) [2 Kings 7:9[158]<\/a>] but also for the behoof and edifying of the unlearned which hungered and thirsted after righteousness, and had souls to be saved as well as they, they provided Translations into the vulgar for their Countrymen, insomuch that most nations under heaven did shortly after their conversion, hear Christ speaking unto them in their mother tongue, not by the voice of their Minister only, but also by the written word translated. If any doubt hereof, he may be satisfied by examples enough, if enough will serve the turn. First S. Jerome saith, Multarum gentium linguis Scriptura ante translata, docet falsa esse quae addita sunt, etc. i.e. The Scripture being translated before in the languages of many Nations, doth show that those things that were added<\/em> (by Lucian or Hesychius) are false<\/em>. So S. Jerome in that place. The same Jerome elsewhere affirmeth that he, the time was, had set forth the translation of the Seventy, suae linguae hominibus<\/em>, i.e., for his countrymen of Dalmatia. Which words not only Erasmus doth understand to purport, that S. Jerome translated the Scripture into the Dalmatian tongue, but also Sixtus Senensis and Alphonsus a Castro (that we speak of no more) men not to be excepted against by them of Rome, do ingenuously confess as much. So, S. Chrysostom that lived in S. Jerome’s time, giveth evidence with him: The doctrine of S. John<\/em> (saith he) did not in such sort<\/em> (as the Philosophers’ did) vanish away: but the Syrians, Egyptians, Indians, Persians, Ethiopians, and infinite other nations being barbarous people translated it into their (mother) tongue, and have learned to be (true) Philosophers,<\/em> he meaneth Christians. To this may be added Theodoret, as next unto him, both for antiquity, and for learning. His words be these, Every Country that is under the Sun, is full of these words<\/em> (of the Apostles and Prophets) and the Hebrew tongue<\/em> (he meaneth the Scriptures in the Hebrew tongue) is turned not only into the Language of the Grecians, but also of the Romans, and Egyptians, and Persians, and Indians, and Armenians, and Scythians, and Sauromatians, and briefly into all the Languages that any Nation useth.<\/em> So he. In like manner, Ulfilas is reported by Paulus Diaconus and Isidor (and before them by Sozomen) to have translated the Scriptures into the Gothic tongue: John Bishop of Sevil by Vasseus, to have turned them into Arabic, about the year of our Lord 717; Bede by Cistertiensis, to have turned a great part of them into Saxon: Efnard by Trithemius, to have abridged the French Psalter, as Bede had done the Hebrew, about the year 800: King Alfred by the said Cistertiensis, to have turned the Psalter into Saxon: Methodius by Aventinus (printed at Ingolstadt) to have turned the Scriptures into Slavonian: Valdo, Bishop of Frising by Beatus Rhenanus, to have caused about that time, the Gospels to be translated into Dutch rhythm, yet extant in the Library of Corbinian: Valdus, by divers to have turned them himself, or to have gotten them turned, into French, about the year 1160: Charles the Fifth of that name, surnamed the Wise, to have caused them to be turned into French, about 200 years after Valdus his time, of which translation there be many copies yet extant, as witnesseth Beroaldus. Much about that time, even in our King Richard the second’s days, John Trevisa translated them into English, and many English Bibles in written hand are yet to be seen with divers, translated as it is very probable, in that age. So the Syrian translation of the New Testament is in most learned men’s Libraries, of Widminstadius his setting forth, and the Psalter in Arabic is with many, of Augustinus Nebiensis’ setting forth. So Postel affirmeth, that in his travel he saw the Gospels in the Ethiopian tongue; And Ambrose Thesius allegeth the Pslater of the Indians, which he testifieth to have been set forth by Potken in Syrian characters. So that, to have the Scriptures in the mother tongue is not a quaint conceit lately taken up, either by the Lord Cromwell in England, or by the Lord Radevile in Polony, or by the Lord Ungnadius in the Emperor’s dominion, but hath been thought upon, and put in practice of old, even from the first times of the conversion of any Nation; no doubt, because it was esteemed most profitable, to cause faith to grow in men’s hearts the sooner, and to make them to be able to say with the words of the Psalm, As we have heard, so we have seen.<\/em> [Psalm 48:8[159]<\/a>].<\/p>\n\n\n\n

THE UNWILLINGNESS OF OUR CHIEF ADVERSARIES, THAT THE SCRIPTURES SHOULD BE DIVULGED IN THE MOTHER TONGUE, ETC.<\/a><\/h2>\n\n\n\n

Now the Church of Rome would seem at the length to bear a motherly affection towards her children, and to allow them the Scriptures in their mother tongue: but indeed it is a gift, not deserving to be called a gift, an unprofitable gift: they must first get a licence in writing before they may use them, and to get that, they must approve themselves to their Confessor, that is, to be such as are, if not frozen in the dregs, yet soured with the leaven of their superstition. Howbeit, it seemed too much to Clement the Eighth that there should be any Licence granted to have them in the vulgar tongue, and therefore he overruleth and frustrateth the grant of Pius the Fourth. So much are they afraid of the light of the Scripture, (Lucifugae Scripturarum<\/em>, as Tertulian speaketh) that they will not trust the people with it, no not as it is set forth by their own sworn men, no not with the Licence of their own Bishops and Inquisitors. Yea, so unwilling they are to communicate the Scriptures to the people’s understanding in any sort, that they are not ashamed to confess, that we forced them to translate it into English against their wills. This seemeth to argue a bad cause, or a bad conscience, or both. Sure we are, that it is not he that hath good gold, that is afraid to bring it to the touchstone, but he that hath the counterfeit; neither is it the true man that shunneth the light, but the malefactor, lest his deeds should be reproved [John 3:20[160]<\/a>]: neither is it the plain-dealing Merchant that is unwilling to have the weights, or the meteyard brought in place, but he that useth deceit. But we will let them alone for this fault, and return to translation.<\/p>\n\n\n\n

THE SPEECHES AND REASONS, BOTH OF OUR BRETHREN, AND OF OUR ADVERSARIES AGAINST THIS WORK<\/a><\/h2>\n\n\n\n

Many men’s mouths have been open a good while (and yet are not stopped) with speeches about the Translation so long in hand, or rather perusals of Translations made before: and ask what may be the reason, what the necessity of the employment: Hath the Church been deceived, say they, all this while? Hath her sweet bread been mingled with leaven, her silver with dross, her wine with water, her milk with lime? (Lacte gypsum male miscetur<\/em>, saith S. Ireney.) We hoped that we had been in the right way, that we had had the Oracles of God delivered unto us, and that though all the world had cause to be offended and to complain, yet that we had none. Hath the nurse holden out the breast, and nothing but wind in it? Hath the bread been delivered by the fathers of the Church, and the same proved to be lapidosus<\/em>, as Seneca speaketh? What is it to handle the word of God deceitfully, if this be not? Thus certain brethren. Also the adversaries of Judah and Jerusalem, like Sanballat in Nehemiah, mock, as we hear, both at the work and workmen, saying; What do these weak Jews, etc. will they make the stones whole again out of the heaps of dust which are burnt? although they build, yet if a fox go up, he shall even break down their stony wall.<\/em> [Nehemiah 4:3[161]<\/a>] Was their Translation good before? Why do they now mend it? Was it not good? Why then was it obtruded to the people? Yea, why did the Catholics (meaning Popish Romanists) always go in jeopardy, for refusing to go to hear it? Nay, if it must be translated into English, Catholics are fittest to do it. They have learning, and they know when a thing is well, they can manum de tabula<\/em>. We will answer them both briefly: and the former, being brethren, thus, with S. Jerome, Damnamus veteres? Mineme, sed post priorum studia in domo Domini quod possums laboramus.<\/em> That is, Do we condemn the ancient? In no case: but after the endeavors of them that were before us, we take the best pains we can in the house of God.<\/em> As if he said, Being provoked by the example of the learned that lived before my time, I have thought it my duty, to assay whether my talent in the knowledge of the tongues, may be profitable in any measure to God’s Church, lest I should seem to have laboured in them in vain, and lest I should be thought to glory in men, (although ancient,) above that which was in them. Thus S. Jerome may be thought to speak.<\/p>\n\n\n\n

A SATISFACTION TO OUR BRETHREN<\/a><\/h2>\n\n\n\n

And to the same effect say we, that we are so far off from condemning any of their labors that travailed before us in this kind, either in this land or beyond sea, either in King Henry’s time, or King Edward’s (if there were any translation, or correction of a translation in his time) or Queen Elizabeth’s of ever renowned memory, that we acknowledge them to have been raised up of God, for the building and furnishing of his Church, and that they deserve to be had of us and of posterity in everlasting remembrance. The judgment of Aristotle is worthy and well known: If Timotheus had not been, we had not had much sweet music; but if Phrynis<\/em> (Timotheus his master) had not been, we had not had Timotheus.<\/em> Therefore blessed be they, and most honoured be their name, that break the ice, and giveth onset upon that which helpeth forward to the saving of souls. Now what can be more available thereto, than to deliver God’s book unto God’s people in a tongue which they understand? Since of a hidden treasure, and of a fountain that is sealed, there is no profit, as Ptolemy Philadelph wrote to the Rabbins or masters of the Jews, as witnesseth Epiphanius: and as S. Augustine saith; A man had rather be with his dog than with a stranger<\/em> (whose tongue is strange unto him). Yet for all that, as nothing is begun and perfected at the same time, and the later thoughts are thought to be the wiser: so, if we building upon their foundation that went before us, and being holpen by their labours, do endeavor to make that better which they left so good; no man, we are sure, hath cause to mislike us; they, we persuade ourselves, if they were alive, would thank us. The vintage of Abiezer, that strake the stroke: yet the gleaning of grapes of Ephraim was not to be despised. [Judges 8:2[162]<\/a>]. Joash the king of Israel did not satisfy himself, till he had smitten the ground three times; and yet he offended the Prophet, for giving over then. [2 Kings 13:18-19[163]<\/a>] Aquila, of whom we spake before, translated the Bible as carefully, and as skilfully as he could; and yet he thought good to go over it again, and then it got the credit with the Jews, to be called kata akribeian, that is, accurately done, as Saint Jerome witnesseth. How many books of profane learning have been gone over again and again, by the same translators, by others? Of one and the same book of Aristotle’s Ethics<\/em>, there are extant not so few as six or seven several translations. Now if this cost may be bestowed upon the gourd, which affordeth us a little shade, and which today flourisheth, but tomorrow is cut down; what may we bestow, nay what ought we not to bestow upon the Vine, the fruit whereof maketh glad the conscience of man, and the stem whereof abideth forever? And this is the word of God, which we translate. What is the chaff to the wheat, saith the Lord?<\/em> [Jeremiah 23:28[164]<\/a>] Tanti vitreum, quanti verum margaritum<\/em> (saith Tertullian,) if a toy of glass be of that reckoning with us, how ought we to value the true pearl? Therefore let no man’s eye be evil, because his Majesty’s is good; neither let any be grieved, that we have a Prince that seeketh the increase of the spiritual wealth of Israel (let Sanballats and Tobiahs do so, which therefore do bear their just reproof) but let us rather bless God from the ground of our heart, for working this religious care in him, to have the translations of the Bible maturely considered of and examined. For by this means it cometh to pass, that whatsoever is sound already (and all is sound for substance, in one or other of our editions, and the worst of ours far better than their authentic vulgar) the same will shine as gold more brightly, being rubbed and polished; also, if anything be halting, or superfluous, or not so agreeable to the original, the same may be corrected, and the truth set in place. And what can the King command to be done, that will bring him more true honour than this? and wherein could they that have been set a work, approve their duty to the King, yea their obedience to God, and love to his Saints more, than by yielding their service, and all that is within them, for the furnishing of the work? But besides all this, they were the principal motives of it, and therefore ought least to quarrel it: for the very Historical truth is, that upon the importunate petitions of the Puritans, at his Majesty’s coming to this Crown, the Conference at Hampton Court having been appointed for hearing their complaints: when by force of reason they were put from all other grounds, they had recourse at the last, to this shift, that they could not with good conscience subscribe to the Communion book, since it maintained the Bible as it was there translated, which was as they said, a most corrupted translation. And although this was judged to be but a very poor and empty shift; yet even hereupon did his Majesty begin to bethink himself of the good that might ensue by a new translation, and presently after gave order for this Translation which is now presented unto thee. Thus much to satisfy our scrupulous Brethren.<\/p>\n\n\n\n

AN ANSWER TO THE IMPUTATIONS OF OUR ADVERSARIES<\/a><\/h2>\n\n\n\n

Now to the latter we answer; that we do not deny, nay we affirm and avow, that the very meanest translation of the Bible in English, set forth by men of our profession, (for we have seen none of theirs of the whole Bible as yet) containeth the word of God, nay, is the word of God. As the King’s speech, which he uttereth in Parliament, being translated into French, Dutch, Italian, and Latin, is still the King’s speech, though it be not interpreted by every Translator with the like grace, nor peradventure so fitly for phrase, nor so expressly for sense, everywhere. For it is confessed, that things are to take their denomination of the greater part; and a natural man could say, Verum ubi multa nitent in carmine, non ego paucis offendor maculis, etc.<\/em> A man may be counted a virtuous man, though he have made many slips in his life, (else, there were none virtuous, for in many things we offend all<\/em>) [James 3:2[165]<\/a>] also a comely man and lovely, though he have some warts upon his hand, yea, not only freckles upon his face, but also scars. No cause therefore why the word translated should be denied to be the word, or forbidden to be current, notwithstanding that some imperfections and blemishes may be noted in the setting forth of it. For what ever was perfect under the Sun, where Apostles or Apostolic men, that is, men endued with an extraordinary measure of God’s spirit, and privileged with the privilege of infallibility, had not their hand? The Romanists therefore in refusing to hear, and daring to burn the Word translated, did no less than despite the spirit of grace, from whom originally it proceeded, and whose sense and meaning, as well as man’s weakness would enable, it did express. Judge by an example or two. Plutarch writeth, that after that Rome had been burnt by the Gauls, they fell soon to build it again: but doing it in haste, they did not cast the streets, nor proportion the houses in such comely fashion, as had been most sightly and convenient; was Catiline therefore an honest man, or a good patriot, that sought to bring it to a combustion? or Nero a good Prince, that did indeed set it on fire? So, by the story of Ezra, and the prophecy of Haggai it may be gathered, that the Temple built by Zerubbabel after the return from Babylon, was by no means to be compared to the former built by Solomon (for they that remembered the former, wept when they considered the latter) [Ezra 3:12[166]<\/a>] notwithstanding, might this latter either have been abhorred and forsaken by the Jews, or profaned by the Greeks? The like we are to think of Translations. The translation of the Seventy dissenteth from the Original in many places, neither doth it come near it, for perspicuity, gravity, majesty; yet which of the Apostles did condemn it? Condemn it? Nay, they used it, (as it is apparent, and as Saint Jerome and most learned men do confess) which they would not have done, nor by their example of using it, so grace and commend it to the Church, if it had been unworthy the appellation and name of the word of God. And whereas they urge for their second defence of their vilifying and abusing of the English Bibles, or some pieces thereof, which they meet with, for that heretics (forsooth) were the Authors of the translations, (heretics they call us by the same right that they call themselves Catholics, both being wrong) we marvel what divinity taught them so. We are sure Tertullian was of another mind: Ex personis probamus fidem, an ex fide personas?<\/em> Do we try men’s faith by their persons? we should try their persons by their faith. Also S. Augustine was of another mind: for he lighting upon certain rules made by Tychonius a Donatist, for the better understanding of the word, was not ashamed to make use of them, yea, to insert them into his own book, with giving commendation to them so far forth as they were worthy to be commended, as is to be seen in S. Augustine’s third book De doctrina Christiana<\/em>. To be short, Origen, and the whole Church of God for certain hundred years, were of another mind: for they were so far from treading under foot, (much more from burning) the Translation of Aquila a Proselyte, that is, one that had turned Jew; of Symmachus, and Theodotion, both Ebionites, that is, most vile heretics, that they joined them together with the Hebrew Original, and the Translation of the Seventy (as hath been before signified out of Epiphanius) and set them forth openly to be considered of and perused by all. But we weary the unlearned, who need not know so much, and trouble the learned, who know it already.<\/p>\n\n\n\n

Yet before we end, we must answer a third cavil and objection of theirs against us, for altering and amending our Translations so oft; wherein truly they deal hardly, and strangely with us. For to whom ever was it imputed for a fault (by such as were wise) to go over that which he had done, and to amend it where he saw cause? Saint Augustine was not afraid to exhort S. Jerome to a Palinodia<\/em> or recantation; the same S. Augustine was not ashamed to retractate, we might say revoke, many things that had passed him, and doth even glory that he seeth his infirmities. If we will be sons of the Truth, we must consider what it speaketh, and trample upon our own credit, yea, and upon other men’s too, if either be any way an hindrance to it. This to the cause: then to the persons we say, that of all men they ought to be most silent in this case. For what varieties have they, and what alterations have they made, not only of their Service books, Portesses and Breviaries, but also of their Latin Translation? The Service book supposed to be made by S. Ambrose (Officium Ambrosianum<\/em>) was a great while in special use and request; but Pope Hadrian calling a Council with the aid of Charles the Emperor, abolished it, yea, burnt it, and commanded the Service book of Saint Gregory universally to be used. Well, Officium Gregorianum<\/em> gets by this means to be in credit, but doth it continue without change or altering? No, the very Roman<\/em> Service was of two fashions, the New fashion, and the Old, (the one used in one Church, the other in another) as is to be seen in Pamelius a Romanist, his Preface, before Micrologus<\/em>. the same Pamelius reporteth out Radulphus de Rivo, that about the year of our Lord, 1277, Pope Nicolas the Third removed out of the Churches of Rome, the more ancient books (of Service) and brought into use the Missals of the Friers Minorites, and commanded them to be observed there; insomuch that about an hundred years after, when the above name Radulphus happened to be at Rome, he found all the books to be new, (of the new stamp). Neither were there this chopping and changing in the more ancient times only, but also of late: Pius Quintus himself confesseth, that every Bishopric almost had a peculiar kind of service, most unlike to that which others had: which moved him to abolish all other Breviaries, though never so ancient, and privileged and published by Bishops in their Dioceses, and to establish and ratify that only which was of his own setting forth, in the year 1568. Now when the father of their Church, who gladly would heal the sore of the daughter of his people softly and slightly, and make the best of it, findeth so great fault with them for their odds and jarring; we hope the children have no great cause to vaunt of their uniformity. But the difference that appeareth between our Translations, and our often correcting of them, is the thing that we are specially charged with; let us see therefore whether they themselves be without fault this way, (if it be to be counted a fault, to correct) and whether they be fit men to throw stones at us: O tandem maior parcas insane minori<\/em>: they that are less sound themselves, ought not to object infirmities to others. If we should tell them that Valla, Stapulensis, Erasmus, and Vives found fault with their vulgar Translation, and consequently wished the same to be mended, or a new one to be made, they would answer peradventure, that we produced their enemies for witnesses against them; albeit, they were in no other sort enemies, than as S. Paul was to the Galatians, for telling them the truth [Galatians 4:16[167]<\/a>]: and it were to be wished, that they had dared to tell it them plainlier and oftener. But what will they say to this, that Pope Leo the Tenth allowed Erasmus’ Translation of the New Testament, so much different from the vulgar, by his Apostolic Letter and Bull; that the same Leo exhorted Pagnine to translate the whole Bible, and bare whatsoever charges was necessary for the work? Surely, as the Apostle reasoneth to the Hebrews, that if the former Law and Testament had been sufficient, there had been no need of the latter: [Hebrews 7:11[168]<\/a> and 8:7[169]<\/a>] so we may say, that if the old vulgar had been at all points allowable, to small purpose had labour and charges been undergone, about framing of a new. If they say, it was one Pope’s private opinion, and that he consulted only himself; then we are able to go further with them, and to aver, that more of their chief men of all sorts, even their own Trent champions Paiva and Vega, and their own Inquisitors, Hieronymus ab Oleastro, and their own Bishop Isidorus Clarius, and their own Cardinal Thomas a Vio Caietan, do either make new Translations themselves, or follow new ones of other men’s making, or note the vulgar Interpreter for halting; none of them fear to dissent from him, nor yet to except against him. And call they this an uniform tenor of text and judgment about the text, so many of their Worthies disclaiming the now received conceit? Nay, we will yet come nearer the quick: doth not their Paris edition differ from the Lovaine, and Hentenius his from them both, and yet all of them allowed by authority? Nay, doth not Sixtus Quintus confess, that certain Catholics (he meaneth certain of his own side) were in such an humor of translating the Scriptures into Latin, that Satan taking occasion by them, though they thought of no such matter, did strive what he could, out of so uncertain and manifold a variety of Translations, so to mingle all things, that nothing might seem to be left certain and firm in them, etc.? Nay, further, did not the same Sixtus ordain by an inviolable decree, and that with the counsel and consent of his Cardinals, that the Latin edition of the old and new Testament, which the Council of Trent would have to be authentic, is the same without controversy which he then set forth, being diligently corrected and printed in the Printing-house of Vatican? Thus Sixtus in his Preface before his Bible. And yet Clement the Eighth his immediate successor, publisheth another edition of the Bible, containing in it infinite differences from that of Sixtus, (and many of them weighty and material) and yet this must be authentic by all means. What is to have the faith of our glorious Lord Jesus Christ with Yea or Nay, if this be not? Again, what is sweet harmony and consent, if this be? Therefore, as Demaratus of Corinth advised a great King, before he talked of the dissensions among the Grecians, to compose his domestic broils (for at that time his Queen and his son and heir were at deadly feud with him) so all the while that our adversaries do make so many and so various editions themselves, and do jar so much about the worth and authority of them, they can with no show of equity challenge us for changing and correcting.<\/p>\n\n\n\n

THE PURPOSE OF THE TRANSLATORS, WITH THEIR NUMBER, FURNITURE, CARE, ETC.<\/a><\/h2>\n\n\n\n

But it is high time to leave them, and to show in brief what we proposed to ourselves, and what course we held in this our perusal and survey of the Bible. Truly (good Christian Reader) we never thought from the beginning, that we should need to make a new Translation, nor yet to make of a bad one a good one, (for then the imputation of Sixtus had been true in some sort, that our people had been fed with gall of Dragons instead of wine, with whey instead of milk:) but to make a good one better, or out of many good ones, one principal good one, not justly to be excepted against; that hath been our endeavor, that our mark. To that purpose there were many chosen, that were greater in other men’s eyes than in their own, and that sought the truth rather than their own praise. Again, they came or were thought to come to the work, not exercendi causa<\/em> (as one saith) but exercitati<\/em>, that is, learned, not to learn: For the chief overseer and ergodiwkthV under his Majesty, to whom not only we, but also our whole Church was much bound, knew by his wisdom, which thing also Nazianzen taught so long ago, that it is a preposterous order to teach first and to learn after, yea that en piqw keramian manqanein, to learn and practice together, is neither commendable for the workman, nor safe for the work. Therefore such were thought upon, as could say modestly with Saint Jerome, Et Hebraeum Sermonem ex parte didicimus, et in Latino pene ab ipsis incunabulis etc. detriti sumus. Both we have learned the Hebrew tongue in part, and in the Latin we have been exercised almost from our very cradle.<\/em> S. Jerome maketh no mention of the Greek tongue, wherein yet he did excel, because he translated not the old Testament out of Greek, but out of Hebrew. And in what sort did these assemble? In the trust of their own knowledge, or of their sharpness of wit, or deepness of judgment, as it were in an arm of flesh? At no hand. They trusted in him that hath the key of David, opening and no man shutting; they prayed to the Lord the Father of our Lord, to the effect that S. Augustine did; O let thy Scriptures be my pure delight, let me not be deceived in them, neither let me deceive by them.<\/em> In this confidence, and with this devotion did they assemble together; not too many, lest one should trouble another; and yet many, lest many things haply might escape them. If you ask what they had before them, truly it was the Hebrew text of the Old Testament, the Greek of the New. These are the two golden pipes, or rather conduits, where-through the olive branches empty themselves into the gold. Saint Augustine calleth them precedent, or original tongues; Saint Jerome, fountains. The same Saint Jerome affirmeth, and Gratian hath not spared to put it into his Decree, That as the credit of the old Books<\/em> (he meaneth of the Old Testament) is to be tried by the Hebrew Volumes, so of the New by the Greek tongue,<\/em> he meaneth by the original Greek. If truth be to be tried by these tongues, then whence should a Translation be made, but out of them? These tongues therefore, the Scriptures we say in those tongues, we set before us to translate, being the tongues wherein God was pleased to speak to his Church by his Prophets and Apostles. Neither did we run over the work with that posting haste that the Septuagint did, if that be true which is reported of them, that they finished it in 72 days; neither were we barred or hindered from going over it again, having once done it, like S. Jerome, if that be true which himself reporteth, that he could no sooner write anything, but presently it was caught from him, and published, and he could not have leave to mend it: neither, to be short, were we the first that fell in hand with translating the Scripture into English, and consequently destitute of former helps, as it is written of Origen, that he was the first in a manner, that put his hand to write Commentaries upon the Scriptures, and therefore no marvel, if he overshot himself many times. None of these things: the work hath not been huddled up in 72 days, but hath cost the workmen, as light as it seemeth, the pains of twice seven times seventy two days and more: matters of such weight and consequence are to be speeded with maturity: for in a business of moment a man feareth not the blame of convenient slackness. Neither did we think much to consult the Translators or Commentators, Chaldee, Hebrew, Syrian, Greek or Latin, no nor the Spanish, French, Italian, or Dutch; neither did we disdain to revise that which we had done, and to bring back to the anvil that which we had hammered: but having and using as great helps as were needful, and fearing no reproach for slowness, nor coveting praise for expedition, we have at the length, through the good hand of the Lord upon us, brought the work to that pass that you see.<\/p>\n\n\n\n

REASONS MOVING US TO SET DIVERSITY OF SENSES IN THE MARGIN, WHERE THERE IS GREAT PROBABILITY FOR EACH<\/a><\/h2>\n\n\n\n

Some peradventure would have no variety of senses to be set in the margin, lest the authority of the Scriptures for deciding of controversies by that show of uncertainty, should somewhat be shaken. But we hold their judgment not to be so sound in this point. For though, whatsoever things are necessary are manifest,<\/em> as S. Chrysostom saith, and as S. Augustine, In those things that are plainly set down in the Scriptures, all such matters are found that concern Faith, Hope, and Charity.<\/em> Yet for all that it cannot be dissembled, that partly to exercise and whet our wits, partly to wean the curious from loathing of them for their every-where plainness, partly also to stir up our devotion to crave the assistance of God’s spirit by prayer, and lastly, that we might be forward to seek aid of our brethren by conference, and never scorn those that be not in all respects so complete as they should be, being to seek in many things ourselves, it hath pleased God in his divine providence, here and there to scatter words and sentences of that difficulty and doubtfulness, not in doctrinal points that concern salvation, (for in such it hath been vouched that the Scriptures are plain) but in matters of less moment, that fearfulness would better beseem us than confidence, and if we will resolve, to resolve upon modesty with S. Augustine, (though not in this same case altogether, yet upon the same ground) Melius est dubitare de occultis, quam litigare de incertis, it is better to make doubt of those things which are secret, than to strive about those things that are uncertain.<\/em> There be many words in the Scriptures, which be never found there but once, (having neither brother nor neighbor, as the Hebrews speak) so that we cannot be holpen by conference of places. Again, there be many rare names of certain birds, beasts and precious stones, etc. concerning which the Hebrews themselves are so divided among themselves for judgment, that they may seem to have defined this or that, rather because they would say something, than because they were sure of that which they said, as S. Jerome somewhere saith of the Septuagint. Now in such a case, doth not a margin do well to admonish the Reader to seek further, and not to conclude or dogmatize upon this or that peremptorily? For as it is a fault of incredulity, to doubt of those things that are evident: so to determine of such things as the Spirit of God hath left (even in the judgment of the judicious) questionable, can be no less than presumption. Therefore as S. Augustine saith, that variety of Translations is profitable for the finding out of the sense of the Scriptures: so diversity of signification and sense in the margin, where the text is no so clear, must needs do good, yea, is necessary, as we are persuaded. We know that Sixtus Quintus expressly forbiddeth, that any variety of readings of their vulgar edition, should be put in the margin, (which though it be not altogether the same thing to that we have in hand, yet it looketh that way) but we think he hath not all of his own side his favorers, for this conceit. They that are wise, had rather have their judgments at liberty in differences of readings, than to be captivated to one, when it may be the other. If they were sure that their high Priest had all laws shut up in his breast, as Paul the Second bragged, and that he were as free from error by special privilege, as the Dictators of Rome were made by law inviolable, it were another matter; then his word were an Oracle, his opinion a decision. But the eyes of the world are now open, God be thanked, and have been a great while, they find that he is subject to the same affections and infirmities that others be, that his skin is penetrable, and therefore so much as he proveth, not as much as he claimeth, they grant and embrace.<\/p>\n\n\n\n

REASONS INDUCING US NOT TO STAND CURIOUSLY UPON AN IDENTITY OF PHRASING<\/a><\/h2>\n\n\n\n

Another thing we think good to admonish thee of (gentle Reader) that we have not tied ourselves to an uniformity of phrasing, or to an identity of words, as some peradventure would wish that we had done, because they observe, that some learned men somewhere, have been as exact as they could that way. Truly, that we might not vary from the sense of that which we had translated before, if the word signified the same thing in both places (for there be some words that be not of the same sense everywhere) we were especially careful, and made a conscience, according to our duty. But, that we should express the same notion in the same particular word; as for example, if we translate the Hebrew or Greek word once by Purpose<\/em>, never to call it Intent<\/em>; if one where Journeying<\/em>, never Traveling<\/em>; if one where Think<\/em>, never Suppose<\/em>; if one where Pain<\/em>, never Ache<\/em>; if one where Joy<\/em>, never Gladness<\/em>, etc. Thus to mince the matter, we thought to savour more of curiosity than wisdom, and that rather it would breed scorn in the Atheist, than bring profit to the godly Reader. For is the kingdom of God become words or syllables? why should we be in bondage to them if we may be free, use one precisely when we may use another no less fit, as commodiously? A godly Father in the Primitive time showed himself greatly moved, that one of newfangledness called krabbaton skimpouV, though the difference be little or none; and another reporteth that he was much abused for turning Cucurbita<\/em> (to which reading the people had been used) into Hedera<\/em>. Now if this happen in better times, and upon so small occasions, we might justly fear hard censure, if generally we should make verbal and unnecessary changings. We might also be charged (by scoffers) with some unequal dealing towards a great number of good English words. For as it is written of a certain great Philosopher, that he should say, that those logs were happy that were made images to be worshipped; for their fellows, as good as they, lay for blocks behind the fire: so if we should say, as it were, unto certain words, Stand up higher, have a place in the Bible always, and to others of like quality, Get ye hence, be banished forever, we might be taxed peradventure with S. James his words, namely, To be partial in ourselves and judges of evil thoughts.<\/em> Add hereunto, that niceness in words was always counted the next step to trifling, and so was to be curious about names too: also that we cannot follow a better pattern for elocution than God himself; therefore he using divers words, in his holy writ, and indifferently for one thing in nature: we, if we will not be superstitious, may use the same liberty in our English versions out of Hebrew and Greek, for that copy or store that he hath given us. Lastly, we have on the one side avoided the scrupulosity of the Puritans, who leave the old Ecclesiastical words, and betake them to other, as when they put Washing<\/em> for Baptism<\/em>, and Congregation<\/em> instead of Church<\/em>: as also on the other side we have shunned the obscurity of the Papists, in their Azimes, Tunike, Rational, Holocausts, Praepuce, Pasche<\/em>, and a number of such like, whereof their late Translation is full, and that of purpose to darken the sense, that since they must needs translate the Bible, yet by the language thereof, it may be kept from being understood. But we desire that the Scripture may speak like itself, as in the language of Canaan, that it may be understood even of the very vulgar.<\/p>\n\n\n\n

Many other things we might give thee warning of (gentle Reader) if we had not exceeded the measure of a Preface already. It remaineth, that we commend thee to God, and to the Spirit of his grace, which is able to build further than we can ask or think. He removeth the scales from our eyes, the veil from our hearts, opening our wits that we may understand his word, enlarging our hearts, yea correcting our affections, that we may love it above gold and silver, yea that we may love it to the end. Ye are brought unto fountains of living water which ye digged not; do not cast earth into them with the Philistines, neither prefer broken pits before them with the wicked Jews. [Genesis 26:15[170]<\/a>. Jeremiah 2:13[171]<\/a>.] Others have laboured, and you may enter into their labours; O receive not so great things in vain, O despise not so great salvation! Be not like swine to tread under foot so precious things, neither yet like dogs to tear and abuse holy things. Say not to our Saviour with the Gergesites, Depart out of our coasts [Matt 8:34[172]<\/a>]; neither yet with Esau sell your birthright for a mess of pottage [Hebrews 12:16[173]<\/a>]. If light be come into the world, love not darkness more than light; if food, if clothing be offered, go not naked, starve not yourselves. Remember the advice of Nazianzene, It is a grievous thing<\/em> (or dangerous) to neglect a great fair, and to seek to make markets afterwards:<\/em> also the encouragement of S. Chrysostom, It is altogether impossible, that he that is sober<\/em> (and watchful) should at any time be neglected:<\/em> Lastly, the admonition and menacing of S. Augustine, They that despise God’s will inviting them, shall feel God’s will taking vengeance of them.<\/em> It is a fearful thing to fall into the hands of the living God; [Hebrews 10:31[174]<\/a>] but a blessed thing it is, and will bring us to everlasting blessedness in the end, when God speaketh unto us, to hearken; when he setteth his word before us, to read it; when he stretcheth out his hand and calleth, to answer, Here am I, here we are to do thy will, O God. The Lord work a care and conscience in us to know him and serve him, that we may be acknowledged of him at the appearing of our Lord Jesus Christ, to whom with the holy Ghost, be all praise and thanksgiving. Amen.
<\/p>\n\n\n\n

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[1]<\/a> That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. 3<\/sup>Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; 4<\/sup>Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.  II Thessalonians 2:2-4<\/strong><\/p>\n\n\n\n

[2]<\/a> Thus saith the LORD, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein.  Jeremiah 6:16<\/strong><\/p>\n\n\n\n

[3]<\/a> Remove not the ancient landmark, which thy fathers have set.  Proverbs 22:28<\/strong><\/p>\n\n\n\n

[4]<\/a> Now the serpent was more subtil than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?  Genesis 3:1<\/strong><\/p>\n\n\n\n

[5]<\/a> And Adam was not deceived, but the woman being deceived was in the transgression.  I Timothy 2:14<\/strong><\/p>\n\n\n\n

[6]<\/a> For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him.  II Corinthians 11:4<\/strong><\/p>\n\n\n\n

[7]<\/a> The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times.  Psalm 12:6<\/strong><\/p>\n\n\n\n

[8]<\/a> Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.  Hebrews 3:12<\/strong><\/p>\n\n\n\n

[9]<\/a> Nevertheless when the Son of man cometh, shall he find faith on the earth?  Luke 18:8b<\/strong><\/p>\n\n\n\n

[10]<\/a> For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. 17<\/sup>For God sent not his Son into the world to condemn the world; but that the world through him might be saved. 18<\/sup>He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.  John 3:16-18<\/strong><\/p>\n\n\n\n

[11]<\/a> But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, 23<\/sup>Meekness, temperance: against such there is no law.  Galatians 5:22-23<\/strong><\/p>\n\n\n\n

[12]<\/a> (For the fruit of the Spirit is in all goodness and righteousness and truth;)  Ephesians<\/strong> 5:9<\/strong><\/p>\n\n\n\n

[13]<\/a> Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: 20<\/sup>Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.  Matthew 28:19-20<\/strong><\/p>\n\n\n\n

[14]<\/a> And he said unto them, Go ye into all the world, and preach the gospel to every creature. 16<\/sup>He that believeth and is baptized shall be saved; but he that believeth not shall be damned.  Mark 16:15-16<\/strong><\/p>\n\n\n\n

[15]<\/a> For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.  John 3:16<\/strong><\/p>\n\n\n\n

[16]<\/a> Now the serpent was more subtil than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?  Genesis 3:1<\/strong><\/p>\n\n\n\n

[17]<\/a> But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ.  II Corinthians 11:3<\/strong><\/p>\n\n\n\n

[18]<\/a> He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.  John 3:18<\/strong><\/p>\n\n\n\n

[19]<\/a> And almost all things are by the law purged with blood; and without shedding of blood is no remission.  Hebrews 9:22<\/strong><\/p>\n\n\n\n

[20]<\/a> When he had said these words unto them, he abode still in Galilee. 10<\/sup>But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret.  John 7:9-10<\/strong><\/p>\n\n\n\n

[21]<\/a> And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other.  Mark 3:5<\/strong><\/p>\n\n\n\n

[22]<\/a> God judgeth the righteous, and God is angry with the wicked every day.  Psalm 7:11<\/strong><\/p>\n\n\n\n

[23]<\/a> Lest Satan should get an advantage of us: for we are not ignorant of his devices.  II Corinthians 2:11<\/strong><\/p>\n\n\n\n

[24]<\/a> And if ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the LORD of hosts.  Malachi 1:8<\/strong><\/p>\n\n\n\n

[25]<\/a> But with the precious blood of Christ, as of a lamb without blemish and without spot: 20<\/sup>Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, 21<\/sup>Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God.  I Peter 1:19-21<\/strong><\/p>\n\n\n\n

[26]<\/a> For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.  Matthew 5:18<\/strong><\/p>\n\n\n\n

[27]<\/a> Verily I say unto you, This generation shall not pass away, till all be fulfilled.  Luke<\/strong> 21:32<\/strong><\/p>\n\n\n\n

[28]<\/a> But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.  Matthew 4:4<\/strong><\/p>\n\n\n\n

[29]<\/a> For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.  II Peter 1:21<\/strong><\/p>\n\n\n\n

[30]<\/a> All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:  II Timothy 3:16<\/strong><\/p>\n\n\n\n

[31]<\/a> For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him.  II Corinthians 11:4<\/strong><\/p>\n\n\n\n

[32]<\/a> Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. 19<\/sup>Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. 20<\/sup>But while he thought on these things, behold, the angel of the LORD appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. 21<\/sup>And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.  Matthew 1:18-21<\/strong><\/p>\n\n\n\n

[33]<\/a> Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the LORD your God which I command you.  Deuteronomy 4:2<\/strong><\/p>\n\n\n\n

[34]<\/a> And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.  Revelation 22:19<\/strong><\/p>\n\n\n\n

[35]<\/a> Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God.  Luke 3:38<\/strong><\/p>\n\n\n\n

[36]<\/a> Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them.  Job 1:6<\/strong><\/p>\n\n\n\n

[37]<\/a> That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world;  Philippians 2:15<\/strong><\/p>\n\n\n\n

[38]<\/a> Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God.  Mark 1:24<\/strong><\/p>\n\n\n\n

[39]<\/a> Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art; the Holy One of God.  Luke 4:34<\/strong><\/p>\n\n\n\n

[40]<\/a> I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear.  Isaiah 45:23<\/strong><\/p>\n\n\n\n

[41]<\/a> Hills, Edward F., The King James Version Defended<\/em>, p 209<\/p>\n\n\n\n

[42]<\/a> They gave me also gall for my meat; and in my thirst they gave me vinegar to drink.  Psalm 69:21<\/strong><\/p>\n\n\n\n

[43]<\/a> But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom.  Matthew 26:29<\/strong><\/p>\n\n\n\n

[44]<\/a> And I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness.  Malachi 1:3<\/strong><\/p>\n\n\n\n

[45]<\/a> The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God.  Isaiah 40:3<\/strong><\/p>\n\n\n\n

[46]<\/a> And he preached in their synagogues throughout all Galilee, and cast out devils.  Mark<\/strong> 1:39<\/strong><\/p>\n\n\n\n

[47]<\/a> Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye.  I Corinthians 16:1<\/strong><\/p>\n\n\n\n

[48]<\/a> The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house.  I Corinthians 16:19<\/strong><\/p>\n\n\n\n

[49]<\/a> Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia;  II Corinthians 8:1<\/strong><\/p>\n\n\n\n

[50]<\/a> And was unknown by face unto the churches of Judaea which were in Christ:  Galatians 1:22<\/strong><\/p>\n\n\n\n

[51]<\/a> And the priest said, The sword of Goliath the Philistine, whom thou slewest in the valley of Elah, behold, it is here wrapped in a cloth behind the ephod: if thou wilt take that, take it: for there is no other save that here. And David said, There is none like that; give it me.  I Samuel 21:9<\/strong><\/p>\n\n\n\n

[52]<\/a> But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.  Acts 8:20<\/strong><\/p>\n\n\n\n

[53]<\/a> https:\/\/afaofpa.org\/archives\/afa-of-pa-action-alert-bible-is-hate-speech-in-co-coming-to-pa-soon\/<\/a><\/p>\n\n\n\n

[54]<\/a> https:\/\/www.newsweek.com\/lawmaker-pastor-charged-hate-speech-quoting-bible-walk-free-1693385<\/a><\/p>\n\n\n\n

[55]<\/a> Cloud, David W., Why We Hold to the King James Bible<\/em> (Way of Life Literature, Port Huron, MI 2006, 2008) p 207<\/p>\n\n\n\n

[56]<\/a> For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. 13<\/sup>For every one that useth milk is unskilful in the word of righteousness: for he is a babe. 14<\/sup>But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.  Hebrews 5:12-14<\/strong><\/p>\n\n\n\n

[57]<\/a> Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.  John 8:44<\/strong><\/p>\n\n\n\n

[58]<\/a> Now the serpent was more subtil than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?  Genesis 3:1<\/strong><\/p>\n\n\n\n

[59]<\/a> The four TR manuscripts used in writing the KJB differed in only 252 places.  As explained on page<\/a> 50, the Codex Sinaiticus<\/em> and Vaticanus<\/em> differ 3,036 times in the gospels alone!  It\u2019s hard to see why anyone would trust a \u201cbible\u201d translated from them.<\/p>\n\n\n\n

[60]<\/a> Edward F. Hills, The King James Version Defended<\/em>, 4th edition, pp. 220, 223<\/p>\n\n\n\n

[61]<\/a> Fuller, David Otis – Which Bible?  <\/em>Grand Rapids International Publications 1970, p. 13<\/p>\n\n\n\n

[62]<\/a> Westcott and Hort, The New Testament in the Original Greek<\/em>, Introduction and Appendix, 1881<\/p>\n\n\n\n

[63]<\/a> Having a form of godliness, but denying the power thereof: from such turn away. 6<\/sup>For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, 7<\/sup>Ever learning, and never able to come to the knowledge of the truth.  II Timothy 3:5-7<\/strong><\/p>\n\n\n\n

[64]<\/a> For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him.  II Corinthians 11:4<\/strong><\/p>\n\n\n\n

[65]<\/a> The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times.  Psalm 12:6<\/strong><\/p>\n\n\n\n

[66]<\/a> Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain.  Exodus 20:7<\/strong><\/p>\n\n\n\n

[67]<\/a> Thou shalt not take the name of the LORD thy God in vain: for the LORD will not hold him guiltless that taketh his name in vain.  Deuteronomy 5:11<\/strong><\/p>\n\n\n\n

[68]<\/a>For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.  II Corinthians 5:10<\/strong><\/p>\n\n\n\n

[69]<\/a> Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.  Hebrews 3:12<\/strong><\/p>\n\n\n\n

[70]<\/a> Nevertheless when the Son of man cometh, shall he find faith on the earth?  Luke 18:8b<\/strong><\/p>\n\n\n\n

[71]<\/a> And they called them, and commanded them not to speak at all nor teach in the name of Jesus. 19<\/sup>But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye.  Acts 4:18-19<\/strong><\/p>\n\n\n\n

[72]<\/a> Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons:  Acts 10:34<\/strong><\/p>\n\n\n\n

[73]<\/a> Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. 16<\/sup>Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? 17<\/sup>Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. 18<\/sup>A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. 19<\/sup>Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20<\/sup>Wherefore by their fruits ye shall know them.  Matthew 7:15-20<\/strong><\/p>\n\n\n\n

[74]<\/a> And the Gileadites took the passages of Jordan before the Ephraimites: and it was so, that when those Ephraimites which were escaped said, Let me go over; that the men of Gilead said unto him, Art thou an Ephraimite? If he said, Nay; 6<\/sup>Then said they unto him, Say now Shibboleth: and he said Sibboleth: for he could not frame to pronounce it right. Then they took him, and slew him at the passages of Jordan: and there fell at that time of the Ephraimites forty and two thousand.  Judges 12:5-6<\/strong><\/p>\n\n\n\n

[75]<\/a> For they loved the praise of men more than the praise of God.  John 12:43<\/strong><\/p>\n\n\n\n

[76]<\/a> https:\/\/www.britannica.com\/biography\/Saint-Justin-Martyr#ref7477<\/a><\/p>\n\n\n\n

[77]<\/a> https:\/\/www.newadvent.org\/fathers\/01286.htm<\/a><\/p>\n\n\n\n

[78]<\/a> https:\/\/insight.org\/resources\/article-library\/individual\/mind-over-matter-the-heresy-of-gnosticism-both-then-and-now<\/a><\/p>\n\n\n\n

[79]<\/a> Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.  Romans 1:25<\/strong><\/p>\n\n\n\n

[80]<\/a> Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.  John<\/strong> 8:58<\/strong><\/p>\n\n\n\n

[81]<\/a> And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.  I Timothy 3:16<\/strong><\/p>\n\n\n\n

[82]<\/a> Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days:  Colossians 2:16<\/strong><\/p>\n\n\n\n

[83]<\/a> For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. 8<\/sup>And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one.  I John 5:7-8<\/strong><\/p>\n\n\n\n

[84]<\/a> I and my Father are one.  John 10:30<\/strong><\/p>\n\n\n\n

[85]<\/a>And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:  Ephesians 3:9<\/strong>  Jesus created all things, so He could not have been created.<\/p>\n\n\n\n

[86]<\/a> Emphasis added.  The Westminster Divines knew that God preserved His Word so that it was continuously available.<\/p>\n\n\n\n

[87]<\/a> For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.  Matthew 5:18  Note:<\/strong> Jots and tittles are the smallest letters.  God not only preserves individual words, He preserves letters.<\/p>\n\n\n\n

[88]<\/a> To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.  Isaiah 8:20<\/strong><\/p>\n\n\n\n

[89]<\/a> Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me. 46<\/sup>For had ye believed Moses, ye would have believed me; for he wrote of me.  John 5:39, 46<\/strong><\/p>\n\n\n\n

[90]<\/a> Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. 15<\/sup>And to this agree the words of the prophets; as it is written, 16<\/sup>After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: 17<\/sup>That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things.  Acts 15:14-17<\/strong><\/p>\n\n\n\n

[91]<\/a> Westminster Confession I.8, 1647, 36 years after the KVJ.  They saw the originals as authoritative, not any<\/em> translation.<\/p>\n\n\n\n

[92]<\/a> Westcott, Brooke Foss<\/a>; Hort, Fenton John Anthony<\/a> (1896).  The New Testament in the original Greek<\/em><\/a>. Vol. 2 Introduction and Appendix.  London: Macmillan p 282.<\/p>\n\n\n\n

[93]<\/a> And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.  Romans 3:8<\/strong><\/p>\n\n\n\n

[94]<\/a> That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand.  II Thessalonians 2:2<\/strong><\/p>\n\n\n\n

[95]<\/a> Cloud, David W., Why We Hold to the King James Bible<\/em> (Way of Life Literature, Port Huron, MI 2006, 2008) p 32<\/p>\n\n\n\n

[96]<\/a> All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:  II Timothy 3:16<\/strong><\/p>\n\n\n\n

[97]<\/a> For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.  II Peter 1:21<\/strong><\/p>\n\n\n\n

[98]<\/a> As for me, this is my covenant with them, saith the LORD; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the LORD, from henceforth and for ever.  Isaiah 59:21<\/strong><\/p>\n\n\n\n

[99]<\/a> Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:  Matthew 28:19<\/strong><\/p>\n\n\n\n

[100]<\/a> Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.  Romans 6:4<\/strong><\/p>\n\n\n\n

[101]<\/a> I indeed have baptized you with water: but he shall baptize you with the Holy Ghost.  Mark 1:8<\/strong><\/p>\n\n\n\n

[102]<\/a> John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire:  Luke 3:16<\/strong><\/p>\n\n\n\n

[103]<\/a> Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; 2<\/sup>And were all baptized unto Moses in the cloud and in the sea; 3<\/sup>And did all eat the same spiritual meat;  I Corinthians 10:1-3<\/strong><\/p>\n\n\n\n

[104]<\/a> For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north:  Isaiah 14:13<\/strong><\/p>\n\n\n\n

[105]<\/a> And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.  Matthew 4:9<\/strong><\/p>\n\n\n\n

[106]<\/a> And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it.  Luke 4:6<\/strong><\/p>\n\n\n\n

[107]<\/a> Much every way: chiefly, because that unto them [the Jews] were committed the oracles of God.  Romans 3:2<\/strong><\/p>\n\n\n\n

[108]<\/a> And I will put enmity between thee [the serpent] and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.  Genesis 3:15<\/strong><\/p>\n\n\n\n

[109]<\/a> Unger’s Bible Handbook (Moody Press, 1967) p. 191<\/p>\n\n\n\n

[110]<\/a> Technically speaking, these are the subjective, objective, and possessive cases of the second person pronoun.<\/p>\n\n\n\n

[111]<\/a> And Adam was not deceived, but the woman being deceived was in the transgression.  I Timothy 2:14<\/strong><\/p>\n\n\n\n

[112]<\/a> Then Paul stood in the midst of Mars’ hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious.  Acts 17:22<\/strong><\/p>\n\n\n\n

[113]<\/a> And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean; from henceforth I will go unto the Gentiles.  Acts 18:6<\/strong><\/p>\n\n\n\n

[114]<\/a> And he said unto me, Depart: for I will send thee far hence unto the Gentiles.  Acts<\/strong> 22:21<\/strong><\/p>\n\n\n\n

[115]<\/a> But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judaea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance.  Acts 26:20<\/strong><\/p>\n\n\n\n

[116]<\/a> And as Paul was to be led into the castle, he said unto the chief captain, May I speak unto thee? Who said, Canst thou speak Greek?  Acts 21:37<\/strong><\/p>\n\n\n\n

[117]<\/a> Westcott and Hort, p. 282<\/p>\n\n\n\n

[118]<\/a> That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand.  II Thessalonians 2:2<\/strong><\/p>\n\n\n\n

[119]<\/a> Epp and Fee, Studies in the Theory and Method of New Testament Textual Criticism <\/em>(1993, pages 157-8)<\/p>\n\n\n\n

[120]<\/a> Burgon\u2019s 16-volume Index of Texts of the New Testament Quoted by the Fathers<\/em> is in the British library.<\/p>\n\n\n\n

[121]<\/a> New Westminster Dictionary of the Bible<\/p>\n\n\n\n

[122]<\/a> http:\/\/www.thetextofthegospels.com\/2017\/06\/fool-and-knave-hebrews-1-in-codex.html<\/p>\n\n\n\n

[123]<\/a> https:\/\/codexsinaiticus.org\/en\/<\/a><\/p>\n\n\n\n

[124]<\/a> https:\/\/www.bereanpatriot.com\/majority-text-vs-critical-text-vs-textus-receptus-textual-criticism-101\/<\/a><\/p>\n\n\n\n

[125]<\/a> Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain.  Exodus 20:7<\/strong><\/p>\n\n\n\n

[126]<\/a> Thou shalt not take the name of the LORD thy God in vain: for the LORD will not hold him guiltless that taketh his name in vain.  Deuteronomy 5:11<\/strong><\/p>\n\n\n\n

[127]<\/a> Hoskier, Herman, Codex B and its Allies<\/em>, Vol II. P 1<\/p>\n\n\n\n

[128]<\/a> This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin.  John 19:20<\/strong><\/p>\n\n\n\n

[129]<\/a> For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.  II Peter 1:21<\/strong><\/p>\n\n\n\n

[130]<\/a> Then Paul stood in the midst of Mars’ hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious.  Acts 17:22<\/strong><\/p>\n\n\n\n

[131]<\/a> Froude, James, History of England from the Fall of Wolsey to the Defeat of the Spanish Armada,<\/em> III, 1893, p. 84<\/p>\n\n\n\n

[132]<\/a> Bobrick, Benson, Wide as the Waters, The Story of the English Bible and the Revolution it Inspired<\/em>, 2002, p. 258<\/p>\n\n\n\n

[133]<\/a> https:\/\/time.com\/4821911\/king-james-bible-history\/<\/p>\n\n\n\n

[134]<\/a> http:\/\/www.nytimes.com\/2011\/04\/24\/weekinreview\/24mcgrath.html<\/p>\n\n\n\n

[135]<\/a> https:\/\/www.npr.org\/2011\/01\/07\/132737418\/The-Lasting-Impact-Of-The-King-James-Bible-400-Years-Later<\/p>\n\n\n\n

[136]<\/a> https:\/\/sites.pitt.edu\/~hunter3\/KJVbible\/EpistleDedicatory.html<\/a><\/p>\n\n\n\n

[137]<\/a> https:\/\/www.bible-researcher.com\/kjvpref.html<\/a><\/p>\n\n\n\n

[138]<\/a> Then David said unto the messenger, Thus shalt thou say unto Joab, Let not this thing displease thee, for the sword devoureth one as well as another: make thy battle more strong against the city, and overthrow it: and encourage thou him.  II Samuel 11:25<\/strong><\/p>\n\n\n\n

[139]<\/a> But the king of Syria commanded his thirty and two captains that had rule over his chariots, saying, Fight neither with small nor great, save only with the king of Israel.  I Kings 22:31<\/strong><\/p>\n\n\n\n

[140]<\/a> And as the ark of the LORD came into the city of David, Michal Saul’s daughter looked through a window, and saw king David leaping and dancing before the LORD; and she despised him in her heart.  II Samuel 6:1<\/strong><\/p>\n\n\n\n

[141]<\/a> Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee.  I Kings 12:4<\/strong><\/p>\n\n\n\n

[142]<\/a> And, behold, ye are risen up in your fathers’ stead, an increase of sinful men, to augment yet the fierce anger of the LORD toward Israel.  Numbers 32:14<\/strong><\/p>\n\n\n\n

[143]<\/a> The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun.  Ecclesiastes 1:9<\/strong><\/p>\n\n\n\n

[144]<\/a> Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye.  Acts 7:51<\/strong><\/p>\n\n\n\n

[145]<\/a> Wherefore the LORD God of Israel saith, I said indeed that thy house, and the house of thy father, should walk before me for ever: but now the LORD saith, Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed.  I Samuel 2:30<\/strong><\/p>\n\n\n\n

[146]<\/a> Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.  John 5:39<\/strong><\/p>\n\n\n\n

[147]<\/a> To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.  Isaiah 8:20<\/strong><\/p>\n\n\n\n

[148]<\/a> These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.  Acts 17:11<\/strong><\/p>\n\n\n\n

[149]<\/a> Was returning, and sitting in his chariot read Esaias the prophet. 29<\/sup>Then the Spirit said unto Philip, Go near, and join thyself to this chariot.  Acts 8:28-29<\/strong><\/p>\n\n\n\n

[150]<\/a> Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God.  Matthew 22:29<\/strong><\/p>\n\n\n\n

[151]<\/a> Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken:  Luke 24:25<\/strong><\/p>\n\n\n\n

[152]<\/a> And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus.  II Timothy 3:15<\/strong><\/p>\n\n\n\n

[153]<\/a> Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me.  I Corinthians 14:11<\/strong><\/p>\n\n\n\n

[154]<\/a> And it came to pass, when Jacob saw Rachel the daughter of Laban his mother’s brother, and the sheep of Laban his mother’s brother, that Jacob went near, and rolled the stone from the well’s mouth, and watered the flock of Laban his mother’s brother.  Genesis 29:10<\/strong><\/p>\n\n\n\n

[155]<\/a> The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water?  John 4:11<\/strong><\/p>\n\n\n\n

[156]<\/a> And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed:  Isaiah 29:11<\/strong><\/p>\n\n\n\n

[157]<\/a> Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When the LORD shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together.  Isaiah 31:3<\/strong><\/p>\n\n\n\n

[158]<\/a> Then they said one to another, We do not well: this day is a day of good tidings, and we hold our peace: if we tarry till the morning light, some mischief will come upon us: now therefore come, that we may go and tell the king’s household.  II Kings 7:9<\/strong><\/p>\n\n\n\n

[159]<\/a> As we have heard, so have we seen in the city of the LORD of hosts, in the city of our God: God will establish it for ever. Selah.  Psalm 48:8<\/strong><\/p>\n\n\n\n

[160]<\/a> For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.  John 3:20<\/strong><\/p>\n\n\n\n

[161]<\/a> Now Tobiah the Ammonite was by him, and he said, Even that which they build, if a fox go up, he shall even break down their stone wall.  Nehemiah 4:3<\/strong><\/p>\n\n\n\n

[162]<\/a> And he said unto them, What have I done now in comparison of you? Is not the gleaning of the grapes of Ephraim better than the vintage of Abiezer?  Judges 8:2<\/strong><\/p>\n\n\n\n

[163]<\/a> And he said, Take the arrows. And he took them. And he said unto the king of Israel, Smite upon the ground. And he smote thrice, and stayed. 19<\/sup>And the man of God was wroth with him, and said, Thou shouldest have smitten five or six times; then hadst thou smitten Syria till thou hadst consumed it: whereas now thou shalt smite Syria but thrice.  II Kings 13:18-19<\/strong><\/p>\n\n\n\n

[164]<\/a> The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully. What is the chaff to the wheat? saith the LORD.  Jeremiah 23:28<\/strong><\/p>\n\n\n\n

[165]<\/a> For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.  James 3:2<\/strong><\/p>\n\n\n\n

[166]<\/a> But many of the priests and Levites and chief of the fathers, who were ancient men, that had seen the first house, when the foundation of this house was laid before their eyes, wept with a loud voice; and many shouted aloud for joy:  Ezra 3:12<\/strong><\/p>\n\n\n\n

[167]<\/a> Am I therefore become your enemy, because I tell you the truth?  Galatians 4:16<\/strong><\/p>\n\n\n\n

[168]<\/a> If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?  Hebrews 7:11<\/strong><\/p>\n\n\n\n

[169]<\/a> For if that first covenant had been faultless, then should no place have been sought for the second.  Hebrews 8:7<\/strong><\/p>\n\n\n\n

[170]<\/a> For all the wells which his father’s servants had digged in the days of Abraham his father, the Philistines had stopped them, and filled them with earth.  Genesis 26:15<\/strong><\/p>\n\n\n\n

[171]<\/a> For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.  Jeremiah 2:13<\/strong><\/p>\n\n\n\n

[172]<\/a> And, behold, the whole city came out to meet Jesus: and when they saw him, they besought him that he would depart out of their coasts.  Matthew 8:34<\/strong><\/p>\n\n\n\n

[173]<\/a> Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright.  Hebrews 12:16<\/strong> <\/p>\n\n\n\n

[174]<\/a> It is a fearful thing to fall into the hands of the living God.  Hebrews 10:31<\/strong><\/p>\n\n\n\n

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