1 John 5:6-8 — (6) This is he that came by water and blood, even Jesus Christ; not by wateronly, but by water and blood. And it is the Spirit that beareth witness, becausethe Spirit is truth. (7) For there are three that bear record in heaven, the Father,the Word, and the Holy Ghost: and these three are one. (8) And there are threethat bear witness in earth, the Spirit, and the water, and the blood: and thesethree agree in one.

In recent months several of the Society’s supporters have written asking aboutthe inclusion of 1 John 5.7–8, the so-called Johannine Comma (the passage underlined in the above quotation), in the Bible. These supporters have found ver-sions which omit the passage without mention; [1] they have found writers who argueagainst the inclusion of the passage; [2] they have found preachers who avoid the passage in order to avoid the controversy. These supporters believe the passage rightly belongs in the Scriptures, as does the Society, as did the writers of the Westminster Confession of Faith [3] and as have Godly men throughout the centuries. Three of these men, whose influential works span three centuries, Matthew Henry, R. L. Dabney and Edward Hills, upheld this passage in their writings. The purpose of this article is to allow these men to address this issue and give their reasons for the inclusion of the Johannine Comma.

All around us is scholarly argument against the inclusion of this passage. As John Stott says of verse 7,

The whole of this must be regarded as a gloss, as must the words in earth inverse 8… The words do not occur in any Greek MS, version or quotation before the fifteenth century. They first appear in an obscure fourth-century Latin MS and found their way into the AV because Erasmus reluctantly included them in the third edition of his text. They are rightly absent even fromthe margin of RV and RSV. [4]

Princeton Theological Seminary Greek scholar B. M. Metzger states that a manuscript of the entire New Testament dating from the late fifteenth or early sixteenth century…is the first Greek manuscript discovered which con-tains the passage relating to the Three Heavenly Witnesses (1 John v.7–8). [5]

In the face of such statements, how can one argue for the inclusion of the passage? But there are ample scholarly reasons for the inclusion of 1 John 5.7–8, and ample scholarly men who have given those reasons. Thus we quote works of three of these men. Much of this information is reproduced verbatim from the writings of these men and will be technical in nature; however, the reader should be able to follow the main points of the position and will find blessing in these men’s comments on the Word of God.

TEXTUAL EVIDENCE FOR INCLUSION

First, it must be stated that Metzger’s statement, at first glance, might make one believe that 1 John 5.7–8 does not appear in any writings before 1500. However, MS. 61 was the first Greek manuscript discovered which contains the passage. It is not the earliest manuscript containing the passage; it was merely the first manuscript found which contained the passage. [6] Metzger later admits that the Johannine Comma also appears in manuscripts from the twelfth century, the fourteenth century and the sixteenth century. “The oldest known citation of the Commais in a fourth-century Latin treatise entitled Liber apologeticus.” [7]

Edward Hills admits that there is not as much Greek manuscript support for this passage as there is for many other passages in the New Testament. However, there is an abundance of other ancient manuscript evidence in support of the passage. As Hills says, “The first undisputed citations of the Johannine comma occur in the writing of two 4th-century Spanish bishops… In the 5th century the Johannine comma was quoted by several orthodox African writers to defend the doctrine of the Trinity against the gainsaying of the Vandals, who…were fanatically attached to the Arian heresy.” “Evidence for the early existence of the Johannine comma is found in the Latin versions and in the writings of the Latin Church Fathers.” Among these is Cyprian (c. 250) and Cassiodorus (480–570), as well asan Old Latin manuscript of the 5th or 6th century, and in the Speculum, a treatise which contains an Old Latin text. It is also found in the great mass of the later Vulgate manuscripts and in the Clementine edition of the Vulgate. [8]

INTERNAL EVIDENCE FOR INCLUSION

In the seventeenth century the framers of the Westminster Confession of Faith accepted the inclusion of 1 John 5.7–8 and used it to defend the doctrine of theTrinity. Others, believing the passage to be Scripture, have given internal evidencefor the inclusion of the passage. This evidence, which comes from the passage itself, has been cited throughout the centuries in defence of the passage and of the Trinity which it supports.

The Eighteenth Century: Matthew Henry

Matthew Henry (1662–1714), the Welsh Nonconformist Bible commentator,”was a faithful, humble, devout, orthodox minister of the gospel, a loving pastor of souls, and a wise spiritual father. [He was] famous for his Exposition of the Old and New Testaments, now commonly known as Matthew Henry’s Commentaries…The value of his Commentaries lies not in their critical, but in their practical and devotional emphasis.” [9] Henry [10] was not unconcerned about the Greek manuscript support of 1 John 5 7–8, but regarding it he says, “It is alleged that many old Greek manuscripts have it not. We shall not here enter into the controversy. It should seem that the critics are not agreed what manuscripts have it and what not; nor do they sufficiently inform us of the integrity and value of the manuscripts they peruse… But let the judicious collators of copies manage that business. There are some rational surmises that seem to support the present text and reading.” [11] In this regard, Henry gives several ‘rational surmises’:

(1.) If we [delete] v. 7, [v. 8] looks too like a…repetition of what was included in v. 6… This does not assign near so noble an introduction of these three witnesses as our present reading does.

(2.) It is observed that many copies read that distinctive clause, upon the earth: There are three that bear record upon the earth. Now this bears a visible opposition to some witness or witnesses elsewhere, and therefore we are told, by the adversaries of the text, that this clause must be supposed to be omitted in most books that want v. 7. But it should for the same reason be so in all. Take we v. 6… It would not now naturally and properly be added, For there are three that bear record on earth, unless we should suppose that the apostle would tell us that all the witnesses are such as are on earth, when yet he would assure us that one is infallibly true, or even truth itself.

(3.) It is observed that there is a variety of reading even in the Greek text…

(4.) The seventh verse is very agreeable to the style and the theology of our apostle… It is most suitable then to the diction and to the gospel of this apostle thus to mention the Holy Ghost as a witness for Jesus Christ. Then,

(5.) It was far more easy for a transcriber, by turning away his eye, or by the obscurity of the copy, it being obliterated or defaced on the top or bottom of a page, or worn away in such materials as the ancients had to write upon, to lose and omit the page, than for an interpolator to devise and insert it. He must be very bold and impudent who could hope to escape detection and shame; and profane too, who durst venture to make an addition to a supposed sacred book. And,

(6.) It can scarcely be supposed that, when the apostle is representing the Christian’s faith in overcoming the world, and the foundation it relies upon in adhering to Jesus Christ, and the various testimony that was given to Jesus Christ in the world, he should omit the supreme testimony that attended him, especially when we consider that he meant to infer, as he does (v.9)… Now in the three witnesses on earth there is neither all the witness of God, nor indeed any witness who is truly and immediately God. The antitrinitarian opposers of the text will deny that either the Spirit, or the water, or the blood, is God himself; but, upon our present reading, here is a noble enumeration of the several witnesses and testimonies supporting the truth of the Lord Jesus and the divinity of his institution. Here is the most excellent abridgment or breviate of the motives to faith in Christ, of the credentials the Saviour brings with him, and of the evidences of our Christianity, that is to be found, I think, in the book of God, upon which single account, even waiving the doctrine of the divine Trinity, the text is worthy of all acceptation. [12]

“Having these rational grounds on our side,” Henry says, “we proceed.” [13]
He than continues with a discussion of the passage itself with its “trinity of heavenly witnesses”, [14] ending this section by stating that “These three witnesses (being more different than the three former) are not so properly said to be one as to be for one, to be for one and the same purpose and cause, or to agree in one, in one and the same thing among themselves, and in the same testimony with those who bear record from heaven.” [15]

The Nineteenth Century: Robert Lewis Dabney

In addition, 1 John 5.7–8 is not without witnesses in the nineteenth century. Well known among these is Robert Lewis Dabney. Dabney “was the most conspicuous figure and the leading theological guide of the [American] Southern Presbyterian Church, the most prolific theological writer that Church has as yet produced… As a preacher, as a teacher and as a writer equally he achieved greatness… [He helped] reorganize the historical faith of the Reformed Churches in the face of the theological ferment which marked the earlier years of the Nineteenth Century.” [16] Of the Johannine Comma Dabney says, “The often-contested text in 1 John v. 7 also furnishes us a good instance of the value of that internal evidence which the recent critics profess to discard.” [17] “The internal evidence against this excision, then, is in the following strong points:

First, if it be made, the masculine article, numeral, and particle are made to agree directly with three neuters—an insuperable and very bald grammatical difficulty. But if the disputed words are allowed to stand, they agree directly with two masculines and one neuter noun…where, according to a well known rule of syntax, the masculines among the group control the gender over a neuter connected with them…

Second, if the excision is made, the eighth verse coming next to the sixth, gives us a very bald and awkward, and apparently meaningless, repetition of the Spirit’s witness twice in immediate succession.

Third, if the excision is made, then the proposition at the end of the eighth verse [and these three agree in one], contains an unintelligible reference… “And these three agree to that (aforesaid) One”… What is that aforesaid unity to which these three agree? If the seventh verse is exscinded, there is none… Let the seventh verse stand, and all is clear: the thre eearthly witnesses testify to that aforementioned unity which the Father, Word,and Spirit constitute.” [18]

“There is a coherency in the whole which presents a very, strong internal evidence for the genuineness of the received text.” [19]

Dabney then reminds his readers of the circumstances under which the apostle John wrote his first epistle. “The purpose of his writing was to warn [the recipients] against seducers (ii.26), whose heresy, long predicted, was now developed, and was characterized by a denial of the proper sonship (ii.26) and incarnation (iv.2) of Jesus Christ.” In response to these heresies, in 5.7 the apostle declares “the unity of the Father, Word, and Spirit, and with the strictest accuracy”. He declares “the proper humanity of Jesus, and the actual shedding and application by the Spirit of that water and blood of whose effusion he was himself eye-witness, and to which he testifies in his gospel so emphatically, in chapter xix. 34,35… Now, when we hear the apostle tell his ‘children,’ in the chapter above cited from his own Epistle, that the two heresies against whose seductions he designed by this writing to guard them were these, the denial of Christ’s sonship to God and the denial of his incarnation, and…we see him in his closing testimony exclude precisely these two errors.” “Is it not hard to believe that he should, under the circumstances, write anything but what the received text ascribes to him? If we let the seventh verse stand, then the whole passage is framed, with apostolic wisdom, to exclude at once both heresies.” [20]

Dabney freely admits that, according to strict Greek manuscript tradition, there is not strong manuscript support for the inclusion of 1 John 5.7. But here “the Latin Church stands opposed to the Greek” church. [21] “There are strong probable grounds to conclude, that the text of the Scriptures current in the East received a mischievous modification at the hands of the famous Origen.” [22] “Those who are best acquainted with the history of Christian opinion know best, that Origen was the great corrupter, and the source, or at least earliest channel, of nearly all the speculative errors which plagued the church in after ages… He disbelieved the full inspiration and infallibility of the Scriptures, holding that the inspired men apprehended and stated many things obscurely… He expressly denied the consubstantial unity of the Persons and the proper incarnation of the Godhead—the very propositions most clearly asserted in the doctrinal various readings we have under review.” [23]

Let the candid reader choose…in the light of these facts. We think that he will conclude with us that the weight of probability is greatly in favor of this theory, viz., that the Anti-trinitarians, finding certain codices in which these doctrinal readings had been already lost through the licentious criticism ofOrigen and his school, industriously diffused them, while they also did what they dared to add to the omissions of similar readings. [24]

The Twentieth Century: Edward F. Hills

During the twentieth century more and more Christians have been led into the belief that the Johannine Comma is not properly part of Scripture by its exclusion from, or bracketing in, many of the modern versions of the Scriptures. However,Godly men continue to uphold the inclusion of the passage. Among these is Edward Freer Hills. Hills “was a distinguished Latin and Phi Beta Kappa graduate of Yale University. He also earned the B.D. degree from Westminster Theological Seminary and the Th.M. degree from Columbia Theological Seminary,” and the Th.D. in New Testament text criticism from Harvard. [25] Yet in the midst of these textual critical schools Hills maintained a strict conservatism which has placed him among the staunchest supporters of the Textus Receptus.

Hills asserts that the Comma, indeed, does not have the Greek manuscript support of many passages of Scripture. Erasmus omitted the Comma from the first edition (1516) of his printed Greek New Testament, but restored it in his third edition (1522). [26] Some believe the inclusion to be the result of trickery; “but whatever may have been the immediate cause, still, in the last analysis, it was not trickery which was responsible for the inclusion of the Johannine comma in the Textus Receptus but the usage of the Latin-speaking Church. It was this usage which made men feel that this reading ought to be included in the Greek text and eager to keep it there after its inclusion had been accomplished. Back of this usage, we may well believe, was the guiding providence of God.” [27]

As noted, Hills gives ample evidence that the passage was in use well before the 15th century. But there is more evidence for the inclusion of the passage than just this. “On the basis of the external evidence it is at least possible that the Johannine comma is a reading that somehow dropped out of the Greek New Testament text but was preserved in the Latin text through the usage of the Latin-speaking Church, and this possibility grows more and more toward probability as we consider the internal evidence.” [28]

In the first place, how did the Johannine comma originate if it be not genuine, and how did it come to be interpolated into the Latin New Testament text?… Why does it not contain the usual trinitarian formula, namely, the Father, the Son, and the Holy Spirit? Why does it exhibit the singular combination, never met with elsewhere, the Father, the Word, and the Holy Spirit?

In the second place, the omission of the Johannine comma seems to leave the passage incomplete. For it is a common scriptural usage to present solemn truths or warnings in groups of three or four, for example, the repeated Three things, yea four of Proverbs 30, and the constantly recurring refrain, for three transgressions and for four, of the prophet Amos… It is in accord with biblical usage, therefore, to expect that in 1 John 5.7–8 the formula, there are three that bear witness, will be repeated at least twice. When the Johannine comma is included, the formula is repeated twice. When the comma is omitted, the formula is repeated only once, which seems strange.

In the third place, the omission of the Johannine comma involves a grammatical difficulty. The words spirit, water, and blood are neuter in gender, but in 1 John 5:8 they are treated as masculine. If the Johannine comma is rejected, it is hard to explain this irregularity. It is usually said that in 1 John 5.8 the spirit, the water, and the blood are personalized and that this is the reason for the adoption of the masculine gender. But it is hard to see how such personalization would involve the change from the neuter to the masculine. For in verse 6 the word Spirit plainly refers to the Holy Spirit, the Third Person of the Trinity. Surely in this verse the word Spirit is “personalized,” and yet the neuter gender is used. Therefore, since personalization did not bring about a change of gender in verse 6, it cannot fairly be pleaded as the reason for such a change in verse 8. If, however, the Johannine comma is retained, a reason for placing the neuter nouns spirit, water, and blood in the masculine gender becomes readily apparent. It was due to the influence of the nouns Father and Word, which are masculine. Thus the hypothesis that the Johannine comma is an interpolation is full of difficulties. [29]

Conclusions as we go into the Twenty-first Century

The view on 1 John 5.7 through the centuries, held by many Godly men, has been that the passage and its testimony of the Trinity by every right must maintain its place in the Scriptures. Thus the Trinitarian Bible Society continues to uphold this passage as inspired by God and profitable for doctrine. As we go into the twenty-first century we maintain the faithful testimony to the Biblical doctrine of the Trinity as found in 1 John 5.7–8 in order that all men may know our Triune God: Father, Word and Holy Ghost.

Endnotes:

[1] Included in the English versions which omit the passage without note are the American Standard Version, the New Century Version, the Revised Standard Version, the Good NewsBible (which some Bible societies use as the basis for their modem translations into other languages), the Revised English Bible, the Modem Language Bible, the New English Bible and the New Testament in Modern English by Phillips. Additionally, some versions add to the confusion over this passage by renumbering the verses. Among these are the American Standard, the New American Standard Bible and the Revised Standard Version

[2] See the quotation from John Stott in the text.

[3] Westminster Confession of Faith, Chapter II.iii. In the Scripture proofs for the statement ofthe Trinity, “God the Father, God the Son, and God the Holy Ghost”, 1 John 5.7 is quoted.

[4] J. R. W. Stott, The Epistles of John (Grand Rapids, MI, USA: Wm B. Eerdmans PublishingCompany, 1979), p. 180.

[5] MS61 [Bruce M. Metzger, The Test of the New Testament: Its Transmission, Corruption, and Restoration (New York: Oxford University Press, 1992), p. 62].

[6] This type of information, which has made its way into the margins of many editions of the Bible, has led to much confusion in our century, and thus confusion among Christians as to the validity of the passage. The Ryrie Study Bible says that “verse 7 should end with the word witness. The remainder of v. 7 and part of v 8 are not in any ancient Greek manuscript, only in later Latin manuscripts” (p. 1918). The New International Version claims that vv. 7–8 are from “late manuscripts of the Vulgate” and are “not found in any Greek manuscript before the sixteenth century” (p. 906). The New American Standard Bible says that “a few late [manuscripts] read” the disputed passage (p. 1066). The New Revised Standard Version says that “a few other authorities read (with variations)” the verses (p. 261) The Amplified Version has the disputed words in italics but gives no notation as to why (p. 380).The Scofield Reference Bible states that “it is generally agreed that v. 7 has no real authority, and has been inserted” (p. 1325); the New Scofield Reference Bible reiterates this sentiment. Even the New King James Version indicates that the passage is not worthy of status as Scripture [“NU, M omit the words from in heaven (v 7) through on earth (v. 8). Only 4 or 5 very late Mss. contain these words in Greek” (p. 1346)].

[7] Metzger lists Greg. 88 from the twelfth century, Tisch. w 110 from the sixteenth century and Greg. 629 from the fourteenth century as containing 1 John 5.7 (Ibid., pp. 101–102).

[8] The Spanish bishops are Priscillian and Idacius Clarus [Edward F. Hills, The King James Version Defended (Des Moines, Iowa, USA: The Christian Research Press, 1984), pp.209–10].

[9] Elgin S. Moyer, The Wycliffe Biographical Dictionary of the Church (Chicago, IL, USA:Moody Press, 1982), p. 188.

[10] The section in Henry’s commentary on 1, 2 and 3 John was completed posthumouslyusing Henry’s notes and writings.

[11] Matthew Henry, Matthew Henry’s Commentary on the Whole Bible (Iowa Falls, Iowa, USA:Riverside Book and Bible House, n.d.), VI.1090–91.

[12] lbid., pp. 1091–92.

[13] Ibid., p 1092.

[14] lbid.

[15] lbid., p, 1094.

[16] R. L Dabney, Discursions of Robert Lewis Dabney, biographical sketch by B. B. Warfield,2 vols. (Carlisle, PA, USA: The Banner of Truth Trust, 1967), back book jacket.

[17] Ibid., p.377.

[18] Ibid., p.378.

[19] Ibid., p.380.

[20] Ibid., pp.379–81.

[21] Ibid., pp. 381–82.

[22] lbid., p 382.

[23] Origen’s “opinions on the Trinity veered between Sabellianism and Arianism.’ (Ibid., pp.383–84).

[24] Ibid., p. 389.

[25] Hills, back cover.

[26] According to Hills, Erasmus reinserted the passage “on the basis of manuscript 61, which was later supported by the presence of the verse in Codex Ravianus, in the margin of 88, and in 629″ (Ibid., p. 209).

[27] Ibid., pp. 209–10.

[28] Ibid., p. 210.

[29] Ibid., pp. 210–12.

Source: Trinitarian Bible Society

Presented at the 30^th Annual Dean Burgon Society
July 9-10, 2008

INTRODUCTION

The Bible is the foundation of literally everything in New Testament Christianity! Therefore it is imperative that you have an uncorrupted Bible. If something does not have a biblical base it should be rejected. We read in 1 Thessalonians 5:21 “Prove all things; hold fast that which is good.” The English word prove is a translation of the Greek word dokimazete – dokimazete (dok-im-ad’zate). The word carries the idea of proving a thing whether it is worthy or not. So, how would you go about proving something? I believe Isaiah 8:20 gives us insight into the answer to this question – “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.” In other words, examine everything by the words of the Bible and if they do not line up, reject them!

Friends, the Bible, our King James Bible is the “GOLD STANDARD” for EVERYTHING in the Christian life! 2 Timothy 3:16-17 “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: 17 That the man of God may be perfect, thoroughly furnished unto all good works.” As I have told my people – The Bible tells us what’s right, what’s not right, how to get right and how to stay right.

Since THE BIBLE IS SO IMPORTANT, it should come as no surprise that the true Words of God as found in our King James Bible, are under attack by our adversary the Devil, who has transformed himself into an angel of light and his ministers into ministers of righteousness (2 Corinthians 11:14-15).

My Purpose

It is my purpose to point out some of the basics relating to the battle raging over the different Bible versions, so that the average Christian in the pew can understand what is going on.

• Understanding What The Battle Is All About
  
• The Battle Vocabulary
  

In order to understand the Battle over Bible versions, you first need to understand some of the battle vocabulary. Let’s look at a few key words

• o Autographs – An autograph is the original texts (of the Bible) that were written either by the hand of the author or by a scribe under the supervision of the author. There are NO Hebrew or Aramaic autographs of any Old Testament book or passage. Nor are there any Greek autographs of any New Testament Book or portion thereof. No one has ever seen one since probably about 150 A.D.
  o Apographs – A hand written copy of the original. There are thousands of apographs.
  o Manuscripts – All Bibles were hand copied, written by scribes onto parchment, vellum, papyrus or paper prior to the printing of the Gutenberg Bible (also called the 42 line Bible & Mazarin Bible) which was printed on a printing press using moveable type in 1454-1455.
  There Are Four Kinds of Greek Manuscripts 
  There are four kinds of Greek manuscripts that we have in our possession today: 1) papyri, 2) uncials, 3) cursives, and 4) lectionaries.
  “The Greek manuscripts of the New Testament, so far as known, were written on papyrus, parchment, or paper. The autographs, both of the historical and epistolary writers, are supposed to have been written on papyrus. The great uncials copies and the most valued of the minuscules and lectionaries were written on parchment, while paper was employed largely in the making of the later lectionaries and the printed texts of the New Testament.” (Praxis In Manuscripts of the Greek New Testament by Rev. Charles F. Sitterly; 1898; p.15).
  § New Testament Papyri Manuscripts –
  (for a listing see – http://www.kchanson.com/papyri.html#NTP)
  Papyrus is a brittle kind of paper made out of the papyrus plant, which grows in Egypt. To my knowledge there are about 123 papyrus fragment manuscripts of the New Testament (see http://en.wikipedia.org/wiki/List_of_New_Testament_papyri). Most of those surviving early texts only have a few verses on them. The most ancient example is the John Ryland papyrus fragment p52 (p stands for papyrus) which includes portions of John 18:31-33 & 37-38. It is housed in John Ryland University Library in Manchester, England. The fragment is believed to have been written some time around 150 A.D.
  There are 6 papyri that I am aware of, which record large portions of the New Testament. P45, dated around 200 AD, contains portions of all four Gospels and Acts. P46, from the second century, has almost all the Paul’s epistles and Hebrews. P47, also from the second century, contains Revelation 9-17. These are from what is called the Beatty Papyri housed in Dublin Castle in Dublin Ireland. Then there are three lengthy papyri from the Bodmer Papyri. P66 is a second century papyrus that contains almost all of John. P72, a third or fourth century papyrus, contains all of 1 and 2 Peter and Jude. Finally, P75, dated between 175-200 AD, contains the most of Luke through John 15. 
  § The Uncials or Majuscule Manuscripts

  (for a listing see http://en.wikipedia.org/wiki/List_of_New_Testament_uncials )
  Uncial comes from the Latin word uncialis, which means inch-high. It is used to delineate a type of Greek and Latin writing which features capital letters. There are few, if any, divisions between words in uncial manuscripts and no punctuation to speak of. The word majuscule, meaning large or capital letter, is a synonym for uncial. There are about 290 uncial manuscripts of all text types.
  Three of the most famous uncial New Testament manuscripts are the Sinaiticus (also called by the first letter of the Hebrew alphabet a – Aleph) believed to be written about 350 A.D. Then there is Vaticanus (also called “B“), written about 350 A.D. Then there is Codex Alexandrius, (identified as “A“), written about 450 A.D.
  Speakers on the Bible versions issue will often refer to the manuscripts using the uncial letter designations, instead of their longer names.
  § Cursive or Minuscule Manuscripts
  Cursive or minuscule manuscripts are Greek manuscripts written in lower case letters, more like handwriting. The letters flow together, much like writing of today. There are spaces between words and some degree of punctuation. At last count there are 2,764 cursive Greek manuscripts (http://www.biblebelievers.net/BibleVersions/kjcforv5.htm#XXIV).
  § Lectionary Manuscripts
  The word lection comes from a Latin root word meaning “to read.” Lectionaries are portions of Scriptures in Greek (or Latin) Bibles that were read in the church services during the year. There are at least 2,882 known lectionaries in existence. (see http://www.csntm.org/Manuscripts.aspx)
  When you add up all the figures, there are about 6059 Greek manuscripts in existence today for the New Testament. Another source says, “The New Testament has been preserved in more manuscripts than any other ancient work, having over 5,400 complete or fragmented Greek manuscripts, 10,000 Latin manuscripts and 9,300 manuscripts in various other ancient languages including Syriac, Slavic, Gothic, Ethiopic, Coptic and Armenian. The dates of these manuscripts range from the 2nd century up to the invention of the printing press in the 15th century.”http://en.wikipedia.org/wiki/Biblical_manuscript.

  o Quotes From The Writings of Early Church Fathers
  Let me share even more. The extensive use of Scripture by the Ante-Nicene Fathers (pastors from the beginning of the Church until 325 A.D. when the Council of Nicaea was held) in their writings from the very beginning are seen in the following facts:
  Irenaeus: He knew Polycarp who was a disciple of the apostle John. He lived from about 130 to 202 A.D. He quotes from 24 of the 27 books of the New Testament. He makes over 1800 quotes from the New Testament alone.
  Clement of Alexandria: He lived from 150 to 215 A.D. He cites all the New Testament books except Philemon, James and 2 Peter. He gives 2400 citations from the New Testament.
  Tertullian: He lived from 160 to 220 A.D. He makes over 7200 New Testament citations.
  Origen: He lived from 185 to 254 A.D. He succeeded Clement of Alexandria at the Catechetical school at Alexandria. He makes nearly 18,000 New Testament citations.
  Dean Burgon in his research found 86,489 quotes from the early church fathers (McDowell 1990:47-48; 1991:52). In fact, there are 32,000 quotations from the New Testament found in writings from before the Council of Nicea in 325 A.D. (Mcdowell Evidence, 1972:52). J. Harold Greenlee points out that the quotations of the Scripture in the works of the early church writers are so extensive that the New Testament could virtually be reconstructed from them without the use of New Testament manuscripts.
  Sir David Dalrymple sought to do this, and from the second and third century writings of the church fathers he found the entire New Testament quoted except for eleven verses (McDowell 1972:50-51; 1990:48)! Thus, if the New Testament manuscripts were all destroyed it could still be reassembled using the writings of the early church fathers.
  By the end of the third century virtually the entire New Testament could be reconstructed from the writings of the Church fathers. Norman Geisler and William Nix sum up the position of the New Testament Scriptures in the early Church in these words: “In summary, the first hundred years of the existence of the twenty-seven books of the New Testament reveal that virtually every one of them was quoted as authoritative and recognised as canonical by men who were themselves the younger contemporaries of the apostolic age” (Norman Geisler and William Nix, A General Introduction to the Bible (Chicago: Moody, 1980), p. 190). (http://www.christiantruth.com/solascriptura.html)
  o Text Streams or Text Types
  J. J. Griesbach identified three New Testament text-types calling them the Alexandrian, Western and Byzantine. He first published his findings in 1775. H. B. Sweete writes that there are basically three types of manuscripts, the Constantinoplian or Textus Receptus; the Eusebio-Origen or Palestinain; the Hysychian or Egyptian text type. (Introduction of the Old Testament in Greek by H. B. Swete, pp. 76 & ff). Neil R. Lightfoot, in his book How We Got the Bible, and critical scholar Bruce Metzger in his book The Text of the New Testament, have broken down the divisions further and identify four text streams or text families; Alexandrian, Western, Caesarean, and Byzantine.
  While it is possible to divide, subdivide and micro-divide text types, depending upon the criteria you use, I follow straightforward the path of Benjamine G. Wilkinson. He wrote, “anyone who is interested enough to read the vast volume of literature on this subject, will agree that down through the centuries there were only two streams of manuscripts.” (Which Bible edited by Dr. David Otis Fuller; from the chapter – Our Authorized Bible Vindicated by Benjamin G. Wilkinson; p. 187). 
  § Antiochian, Constantinopolitan, Syrian, Byzantine, Traditional, Ecclesiastical, Textus Receptus (Received Text) or Eastern Text Group of The Reformation-Protestant Bibles, formerly known as the Majority Text 
  All these names are used to identify the same text group. The Textus Receptus was the Bible of early Eastern Christianity.

  However before I move on, I need to clarify the name “Majority Text.” Before 1982 the above manuscript stream was referred to “Majority Text” because, of all the Greek texts available of the New Testament, the MAJORITY of them are from this text Stream. But in 1982 the Hodges & Farstad Greek Majority Text was published and i 1991 Pierpont & Robinson published their Majority Text translation of the New Testament. Their “Majority Text” is a statistical construct that does not correspond exactly to any known manuscript. It is arrived at by comparing ALL known manuscripts (Note: In fact there are hundreds of Greek New Testament manuscript portions and fragments that have not even been carefully examined) with one another and deriving from them the readings that are more numerous than any others. These two published Greek texts (Hodges & Farstad; Pierpont & Robinson) which purport to represent the Majority readings.
  In the chart below, you will see that there MANY differences between the Received Text and the other Greek Texts –

Hodges-Farstad (Majority Text)	1005
Tregelles (critical text)	3095
Nestle-Aland (critical text)	3323
Tischendorf (critical text)	3498
Westcott-Hort (critical text)	3618

FROM: http://www.bible-researcher.com/majority.html

Further, at the end of this paper you will find a COLLATION OF ROBINSON & PIERPONT Greek New Testament vs. SCRIVENER Greek New Testament.

Now, back to the Traditional Text stream…

“The first stream which carried the Received Text in Hebrew and Greek, began with the apostolic churches, and reappearing at intervals down the Christian Era among enlightened believers, was protected by the wisdom and scholarship of the pure church in her different phases: precious manuscripts were preserved by such as the church at Pella in Palestine where Christians fled, when in 70 A.D. the Romans destroyed Jerusalem; by the Syrian Church of Antioch which produced eminent scholarship; by the Italic Church in northern Italy; and also at the same time by the Gallic Church in southern France and by the Celtic Church in Great Britain; by the pre-Waldensian, the Waldensian, and the churches of the Reformation.” (Which Bible edited by Dr. David Otis Fuller; from the chapter – Our Authorized Bible Vindicated by Benjamin G. Wilkinson; p. 187). 

The ENORMOUS MAJORITY of all Greek New Testament manuscripts in existence are from the so-called Byzantine, Traditional Text group. When I began my study several years back, there were 5,255 known manuscripts and portions. Of that number, the large majority, 5,210 of them, more closely matched the Traditional Text group. Only 45 of them followed the minority or Westcott and Hort type text group that we will deal with next. So, more than 99% of all the manuscripts that exist are of the Byzantine text family or Traditional Text family.

§ The Minority, Western or Alexandrian Text Group, of The Roman Catholic Bibles & New Versions

This second stream is a small one of a very few manuscripts. It is from that text stream that Westcott and Hort produces their Greek New Testament published in 1881. Less than 1% of all Greek New Testament manuscripts fit into this group, about 45 manuscripts and portions. The Western text was widely circulated in North Africa and Egypt. It can also be traced back to the second century. It was used by Marcion, Tatian, Irenaeus, Tertullian and Cyprian. Its presence in Egypt is shown by the papyri P38 (about A.D. 300) and P48 (about the end of the third century).

The main characteristics of Western readings are fondness for paraphrasing. Words, clauses, and even whole sentences are freely changed, omitted or inserted.

There are manuscripts in this minority group that are used most widely – Codex Vaticanus also called B and Sinaiticus also called a – Aleph. Time will not allow me to enumerate the plethora of problems with these OLD BUT CORRUPT manuscripts. If you are interested in specifics see my article titled – The Great Uncials? At http://logosresourcepages.org/Versions/uncials.htm

It is clear that “…the Western stream of manuscripts, are clearly defective. Yet it is these defective copies upon which almost all modern translators place their trust. But the Reformers of the sixteenth and seventeenth centuries made no such error.” (Modern Bible Translations Unmasked by Russell & Colin Standish; p.37). 

The Battle Front Defined

o Things That Are Different Are Not The Same (two different manuscript streams)

As we have just explained, there are two VERY DIFFERENT Greek text streams. I have in my possession a book by Dr. Jack Moorman of London, England that lists the 8,000 Differences between the New Testament Greek words of the Textus Receptus underlying the King James New Testament and the Nestles-Aland 26, 27 Greek New Testament underlying the Modern Versions. I tell you that to say this: The first front in the battle over Bible versions has to do with what manuscript stream is used for translation. THINGS THAT ARE DIFFERENT ARE NOT THE SAME!

Let me explain. All English Bibles from Tyndale in 1526 through the King James Bible in 1611 used the Eastern or Traditional stream of texts as a basis of their translation except the Catholic Rheims-Douai Bible (New Testament published in 1582; Old Testament in 1609-10). This Bible was an English Translation of the Latin Vulgate.

With the publication of Westcott & Hort’s revised Greek New Testament in 1881 a diabolical shift took place. Instead of translating English Bibles from the Traditional, Eastern text stream, translators began to follow the corrupt stream of the Western, minority group. Virtually all modern English Bibles are based on the corrupt minority group. The prevailing spin by many modern so-called Bible scholars is that all English Bible versions are basically the same. BUT THAT JUST IS NOT TRUE! Westcott & Hort’s Greek revision “went on changing until they had altered the Greek Text in 5337 places.” (Everts, The Westcott and Hort Text Under Fire, “<MI>Bibliotheca Sacra,<D> Jan., 1921).

Let me say this. Despite the spin, things that are different are not the same! If you were to compare the KJV to the NIV you would find that there are 17 complete verses missing from the NIV.

Some other examples of changes —

KING JAMES BIBLE

NEW INTERNATIONAL VERSION

Why did Jesus come to earth?

Luke 9:56 For the Son of man is not come to destroy men’s lives, but to save them. And they went to another village. Matt. 18:11 For the Son of man is come to save that which was lost.

Luke 9:56 and they went to another village. Matt. 18:11 (missing)

Is repentance important?

Matt. 9:13 …I am not come to call the righteous, but sinners to repentance.

Matt. 9:13 …I have not come to call the righteous, but sinners.

Was Joseph really the father of Jesus?

Luke 2:33 And Joseph and his mother marvelled at those things which were spoken of him.

Luke 2:33 The child’s father and mother marveled at what was said about him.

If it’s hard to do, should we just remove it?

Mark 11:26 But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.

Mark 11:26 (missing)

Who is in charge?

I Cor. 10:28 …for the earth is the Lord’s and the fulness thereof:

I Cor. 10:28 (last part of verse missing)

How must we deal with our enemies?

Matt. 5:44 …Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you.

Matt. 5:44 …Love your enemies and pray for those who persecute you.

Where did Jesus go?

John 6:1 A little while, and ye shall not see me: and again a little while, and ye shall see me, because I go to the Father.

John 16:16 In a little while you will see me no more, and then after a little while you will see me.

The Bible Preserved vs. Restored

The next battlefront in the war over Bible versions is the assertion of critical scholars that the genuine readings of the New Testament have been altered or lost and need to be restored. I reject that. The Bible is clear. God has preserved His Word and Words. I align myself with Dean John Burgon who said, “If you and I believe that the original writings of the Scriptures were verbally inspired by God, then of necessity they must have been providentially preserved through the ages.”

Psalms 12:6-7 “The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times. 7 Thou shalt keep them, O LORD, thou shalt preserve them from this generation for ever.”

Psalms 33:11 “The counsel of the LORD standeth for ever, the thoughts of his heart to all generations.”

Psalms 100:5 “For the LORD is good; his mercy is everlasting; and his truth endureth to all generations.”

Psalms 119:152 “Concerning thy testimonies, I have known of old that thou hast founded them for ever.”

Psalms 119:160 “Thy word is true from the beginning: and every one of thy righteous judgments endureth for ever.”

Isaiah 40:8 “The grass withereth, the flower fadeth: but the word of our God shall stand for ever.”

1 Peter 1:23-25 “Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. 24 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 But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.”

The Word of God vs. The Words of God

Verbal plenary inspiration is the view of Scripture that the Bible itself teaches. The word verbal means that every word, that the man God used to write His word, was exactly as God intended as He superintended the writing. Plenary means that the Bible is fully and equally inspired from Genesis through Revelation.

This belief stands in sharp contrast to the advocates of the modern translations movement (ASV, NASV, NIV, NEB, RSV, etc.) who believe in only thought and conceptual inspiration of the Bible. They believe that God inspired His divine concepts and then preserved these concepts in the extant Manuscripts. They do not accept that the Bible is the preserved word of God, but only concepts of truth. Consequently, through the contrived “science” of textual criticism, man can restore the approximate wording of the original text. Since the concepts are inspired and preserved, the exact words representing these concepts may not be available today. Hence the modern versions and their underlying Hebrew and Greek texts do not contain all of the original words from the Lord.

Dr. Ken Barker, general editor of the popular New International Version reflects this uncertainty saying: “The Greek text used…was an eclectic one. Where existing manuscripts differ, the translators made their choice of readings according to accepted principles of NT textual criticism. Footnotes call attention to places where there was uncertainty about what the original text was. The best current printed texts of the Greek NT were used.” (Preface, NIV)

By admission Barker is verifying that these modern versions do not have all of the words of the Lord and include many erroneous translations. Mr. Ken Barker in this last statement is referring to the clearly corrupt Minority Texts of the Aleph, A and B, which is the faulty Greek text the NIV and all modern translations are based upon. In counter distinction the King James Bible is based on the Traditional Text which have not been corrupted.

 

God HAS preserved His Words and says so –

Psalms 12:6-7 “The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times. 7 Thou shalt keep them, O LORD, thou shalt preserve them from this generation for ever.”

Matthew 24:35 “Heaven and earth shall pass away, but my words shallnot pass away.”

Mark 13:31 “Heaven and earth shall pass away: but my words shall not pass away.”

Luke 21:33 “Heaven and earth shall pass away: but my words shall not pass away.”

Proverbs 30:5-6 “Every word of God is pure: he is a shield unto them that put their trust in him. 6 Add thou not unto his words, lest he reprove thee, and thou be found a liar.”

Matthew 4:4 “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.”

Summary

I have briefly tired to acquaint you with some of the vocabulary associated with the battle over Bible versions. I have also tried to identify the three main fronts on which this war is being waged – 1) Two different manuscript streams 2) Preservation vs. Restoration and 3) Thought/concept inspiration vs. verbal inspiration and preservation of the very Words of God.

 

COLLATION OF ROBINSON & PIERPONT vs. SCRIVENER

http://www.bible-researcher.com/robinson-scrivener.html

The collation below lists all differences between the Greek texts of Robinson & Pierpont 2005 and Scrivener 1881 (representing the text underlying the King James Version), except movable nu and sigma. In the collation, the reading of the Robinson-Pierpont text is given first, followed by a right-hand bracket (]), and then the reading of the Scrivener text (e.g.  δαυιδ ] δαβιδ means that Robinson-Pierpont has  δαυιδ and Scrivener has δαβιδ). When nothing appears on left side of the bracket it means that the Robinson-Pierpont text omits the words given for Scrivener (e.g. Luke 17:36). In verses where more than one difference is listed, the items are separated by a pipe character (|).

  ΚΑΤΑ ΜΑΤΘΑΙΟΝ   1:1 δαυιδ ] δαβιδ   1:6 τον δαυιδ ] τον δαβιδ | δαυιδ δε ] δαβιδ δε | σολομωνα ] σολομωντα   1:17 εως δαυιδ ] εως δαβιδ | απο δαυιδ ] απο δαβιδ   1:20 δαυιδ ] δαβιδ   2:23 ναζαρετ ] ναζαρεθ   3:8 καρπον αξιον ] καρπους αξιους   3:11 αγιω ] αγιω και πυρι   4:10 υπαγε οπισω μου ] υπαγε   4:13 ναζαρετ ] ναζαρεθ   4:18 δε ] δε ο ιησους   5:23 και εκει ] κακει   5:27 ερρεθη ] ερρεθη τοις αρχαιοις   5:28 επιθυμησαι αυτην ] επιθυμησαι αυτης   5:39 σιαγονα ] σου σιαγονα   5:44 τοις μισουσιν ] τους μισουντας   5:45 τοις ουρανοις ] ουρανοις   5:47 φιλους ] αδελφους   6:18 σοι ] σοι εν τω φανερω   6:24 μαμωνα ] μαμμωνα   7:2 μετρηθησεται ] αντιμετρηθησεται   7:14 τι ] οτι   7:20 αρα γε ] αραγε   8:4 αλλα ] αλλ   8:5 δε αυτω ] δε τω ιησου   8:8 λογω ] λογον   8:13 εκατονταρχη ] εκατονταρχω   8:15 αυτω ] αυτοις   8:25 μαθηται ] μαθηται αυτου   9:5 σου ] σοι   9:13 αλλα ] αλλ   9:17 αμφοτεροι ] αμφοτερα   9:27 δαυιδ ] δαβιδ   9:36 εσκυλμενοι ] εκλελυμενοι   10:8 καθαριζετε ] καθαριζετε νεκρους εγειρετε   10:25 βεελζεβουλ ] βεελζεβουβ | οικειακους ] οικιακους   10:28 μη φοβεισθε ] μη φοβηθητε | αποκτενοντων ] αποκτεινοντων | την ψυχην και το ] ψυχην και   10:36 οικειακοι ] οικιακοι   11:8 βασιλειων ] βασιλεων   11:16 παιδιοις ] παιδαριοις   12:3 δαυιδ ] δαβιδ   12:6 μειζον ] μειζων   12:8 εστιν ] εστιν και   12:21 τω ] εν τω   12:23 δαυιδ ] δαβιδ   12:28 εν πνευματι θεου εγω ] εγω εν πνευματι θεου   12:32 ος εαν ] ος αν | τω νυν ] τουτω τω   12:35 εκβαλλει αγαθα ] της καρδιας εκβαλλει τα αγαθα   12:42 σολομωνος και ] σολομωντος και | σολομωνος ωδε ] σολομωντος ωδε   13:14 αυτοις ] επ αυτοις   13:15 ιασομαι ] ιασωμαι   13:24 σπειροντι ] σπειραντι   13:27 ζιζανια ] τα ζιζανια   13:28 συλλεξομεν ] συλλεξωμεν   13:30 καιρω ] τω καιρω   13:33 εκρυψεν ] ενεκρυψεν   13:40 καιεται ] κατακαιεται   14:14 αυτοις ] αυτους   14:19 λαβων ] και λαβων   14:22 μαθητας ] μαθητας αυτου   15:4 τον πατερα ] τον πατερα σου   15:22 δαυιδ ] δαβιδ   15:25 προσεκυνησεν ] προσεκυνει   15:32 ημεραι ] ημερας   16:12 αλλα ] αλλ   16:17 βαριωνα ] βαρ ιωνα   16:28 ωδε εστωτες ] των ωδε εστηκοτων   17:2 εγενοντο ] εγενετο   17:9 εκ του ] απο του   17:12 αλλα ] αλλ   17:14 γονυπετων αυτον ] γονυπετων αυτω   17:26 αρα γε ] αραγε   17:27 αναβαινοντα ] αναβαντα   18:4 ταπεινωσει ] ταπεινωση   18:6 εις τον ] επι τον   18:12 ενενηκοντα εννεα ] εννενηκονταεννεα   18:13 ενενηκοντα εννεα ] εννενηκονταεννεα   18:19 αμην λεγω ] λεγω   18:28 ει τι ] ο τι   18:29 αποδωσω ] παντα αποδωσω   18:30 αλλα ] αλλ   18:31 εαυτων ] αυτων   19:9 μη ] ει μη   19:19 πατερα ] πατερα σου   19:26 δυνατα ] δυνατα εστιν   20:2 και συμφωνησας ] συμφωνησας δε   20:3 τριτην ] την τριτην   20:4 και εκεινοις ] κακεινοις   20:5 ενατην ] εννατην   20:21 ευωνυμων σου ] ευωνυμων   20:22 η ] και   20:26 εσται υμων ] εστω υμων   20:30 δαυιδ ] δαβιδ   20:31 δαυιδ ] δαβιδ   21:1 βηθσφαγη ] βηθφαγη   21:3 αποστελλει ] αποστελει   21:7 επεκαθισεν ] επεκαθισαν   21:9 δαυιδ ] δαβιδ   21:11 ναζαρετ ] ναζαρεθ   21:14 χωλοι και τυφλοι ] τυφλοι και χωλοι   21:15 δαυιδ ] δαβιδ   21:22 εαν ] αν   21:41 εκδωσεται ] εκδοσεται   22:7 και ακουσας ] ακουσας δε | βασιλευς εκεινος ] βασιλευς   22:37 εφη ] ειπεν | καρδια ] τη καρδια | ψυχη ] τη ψυχη   22:42 δαυιδ ] δαβιδ   22:43 δαυιδ ] δαβιδ   22:45 δαυιδ ] δαβιδ   23:3 εαν ] αν   23:13 κατεσθιετε τας οικιας των χηρων και προφασει μακρα προσευχομενοι δια τουτο ληψεσθε περισσοτερον κριμα ] κλειετε την βασιλειαν των ουρανων εμπροσθεν των ανθρωπων υμεις γαρ ουκ εισερχεσθε ουδε τους εισερχομενους αφιετε εισελθειν   23:14 κλειετε την βασιλειαν των ουρανων εμπροσθεν των ανθρωπων υμεις γαρ ουκ εισερχεσθε ουδε τους εισερχομενους αφιετε εισελθειν ] κατεσθιετε τας οικιας των χηρων και προφασει μακρα προσευχομενοι δια τουτο ληψεσθε περισσοτερον κριμα   23:21 κατοικησαντι ] κατοικουντι   23:25 αδικιας ] ακρασιας   23:36 υμιν οτι ] υμιν | παντα ταυτα ] ταυτα παντα   23:37 αποκτενουσα ] αποκτεινουσα   24:2 ος ου ] ος ου μη   24:17 τα ] τι   24:20 σαββατω ] εν σαββατω   24:33 ταυτα παντα ] παντα ταυτα   24:36 ωρας ] της ωρας   25:3 λαμπαδας αυτων ] λαμπαδας εαυτων   25:30 εκβαλετε ] εκβαλλετε   25:44 αποκριθησονται ] αποκριθησονται αυτω   26:4 δολω κρατησωσιν ] κρατησωσιν δολω   26:17 ετοιμασομεν ] ετοιμασωμεν   26:26 ευχαριστησας ] ευλογησας   26:33 ει ] ει και | εγω δε ] εγω   26:35 απαρνησωμαι ] απαρνησομαι | δε και ] και   26:38 αυτοις ο ιησους ] αυτοις   26:39 προσελθων ] προελθων   26:52 αποθανουνται ] απολουνται   26:59 θανατωσωσιν αυτον ] αυτον θανατωσωσιν   26:70 αυτων παντων ] παντων   26:71 αυτοις ] τοις   26:74 καταθεματιζειν ] καταναθεματιζειν   27:33 ο ] ος   27:35 κληρον ] κληρον ινα πληρωθη το ρηθεν υπο του προφητου διεμερισαντο τα ιματια μου εαυτοις και επι τον ιματισμον μου εβαλον κληρον   27:41 πρεσβυτερων και φαρισαιων ] πρεσβυτερων   27:42 επ αυτω ] αυτω   27:44 ωνειδιζον αυτον ] ωνειδιζον αυτω   27:45 ενατης ] εννατης   27:46 ενατην ] εννατην | λιμα ] λαμα   28:9 ιησους ] ο ιησους   28:10 και εκει ] κακει   28:19 πορευθεντες ] πορευθεντες ουν

ΚΑΤΑ ΜΑΡΚΟΝ   1:6 ο ιωαννης ] ιωαννης   1:9 ναζαρετ ] ναζαρεθ   1:16 αυτου του σιμωνος ] αυτου   1:27 εαυτους ] αυτους   1:37 σε ζητουσιν ] ζητουσιν σε   1:38 και εκει ] κακει   2:1 εισηλθεν παλιν ] παλιν εισηλθεν   2:8 αυτοι διαλογιζονται ] διαλογιζονται   2:9 σου αι ] σοι αι   2:14 λευι ] λευιν   2:25 δαυιδ ] δαβιδ   2:26 αρχιερεως ] του αρχιερεως   3:12 φανερον αυτον ] αυτον φανερον   3:27 ουδεις δυναται ] ου δυναται ουδεις | διαρπαση ] διαρπασει   3:32 και αι αδελφαι σου εξω ] εξω   4:4 πετεινα ] πετεινα του ουρανου   4:9 ελεγεν ] ελεγεν αυτοις   4:31 κοκκον ] κοκκω   4:33 εδυναντο ] ηδυναντο   5:3 μνημασιν ] μνημειοις | εδυνατο ] ηδυνατο   5:5 δια παντος ] διαπαντος   5:11 τω ορει ] τα ορη   5:16 διηγησαντο δε ] και διηγησαντο   5:19 πεποιηκεν ] εποιησεν   5:26 αυτης ] εαυτης   5:38 κλαιοντας ] και κλαιοντας   5:40 παντας ] απαντας   6:2 αυτω ] αυτω οτι   6:9 ενδυσησθε ] ενδυσασθαι   6:15 ως ] η ως   6:16 ηρωδης ] ο ηρωδης   6:17 φυλακη ] τη φυλακη   6:27 σπεκουλατορα ] σπεκουλατωρα   6:31 ευκαιρουν ] ηυκαιρουν   6:33 υπαγοντας ] υπαγοντας οι οχλοι   6:37 δηναριων διακοσιων ] διακοσιων δηναριων   6:44 πεντακισχιλιοι ] ωσει πεντακισχιλιοι   6:45 βηθσαιδαν ] βηθσαιδα   6:51 εκπερισσου ] εκ περισσου   6:52 αυτων η καρδια ] η καρδια αυτων   7:24 οικιαν ] την οικιαν   7:26 συραφοινικισσα ] συροφοινισσα | εκβαλη ] εκβαλλη   7:32 μογγιλαλον ] μογιλαλον   8:2 ημεραι ] ημερας   8:3 ηκουσιν ] ηκασιν   8:13 πλοιον ] το πλοιον   8:14 επελαθοντο ] επελαθοντο οι μαθηται   8:22 βηθσαιδαν ] βηθσαιδα   8:24 οτι ως δενδρα ορω ] ως δενδρα   8:31 των αρχιερεων και των ] αρχιερεων και   8:34 ακολουθειν ] ελθειν   8:35 εαυτου ψυχην ενεκεν ] ψυχην αυτου ενεκεν   8:38 εαν ] αν   9:2 ιωαννην ] τον ιωαννην   9:3 εγενοντο ] εγενετο   9:4 μωση ] μωσει   9:5 μωση ] μωσει   9:6 λαλησει ] λαληση   9:7 νεφελης ] νεφελης λεγουσα   9:22 το πυρ ] πυρ   9:38 ιωαννης ] ο ιωαννης | τω ] εν τω   9:40 υμων υπερ υμων ] ημων υπερ ημων   9:41 ονοματι ] τω ονοματι   9:42 εαν ] αν | μικρων ] μικρων τουτων   10:2 φαρισαιοι ] οι φαρισαιοι   10:14 μη ] και μη   10:16 ευλογει ] ηυλογει   10:21 πτωχοις ] τοις πτωχοις   10:24 χρημασιν ] τοις χρημασιν   10:25 εισελθειν η ] διελθειν η   10:27 θεω παντα ] τω θεω παντα   10:28 ηρξατο ] και ηρξατο   10:29 αποκριθεις ] αποκριθεις δε | ενεκεν του ] του   10:31 και ] και οι   10:33 γραμματευσιν ] τοις γραμματευσιν   10:40 ευωνυμων ] ευωνυμων μου   10:43 υμων διακονος ] διακονος υμων   10:44 εαν ] αν   10:47 δαυιδ ] δαβιδ   10:48 δαυιδ ] δαβιδ   10:51 ραββουνι ] ραββονι   11:1 βηθσφαγη ] βηθφαγη   11:3 αποστελλει ] αποστελει   11:4 πωλον ] τον πωλον   11:10 δαυιδ ] δαβιδ   11:18 απολεσωσιν ] απολεσουσιν   11:22 ο ιησους ] ιησους   11:24 αιτησθε ] αιτεισθε   11:29 και εγω ] καγω   11:32 ειπωμεν ] εαν ειπωμεν   12:5 αποκτενοντες ] αποκτεινοντες   12:20 επτα ] επτα ουν   12:23 τη ] τη ουν   12:26 του ] της   12:28 παντων ] πασων   12:29 παντων ] πασων   12:32 εις εστιν ] εις εστιν θεος   12:33 θυσιων ] των θυσιων   12:35 δαυιδ ] δαβιδ   12:36 δαυιδ ] δαβιδ | πνευματι αγιω λεγει ] τω πνευματι τω αγιω ειπεν   12:37 δαυιδ ] δαβιδ   12:43 βαλλοντων ] βαλοντων   13:9 σταθησεσθε ] αχθησεσθε   13:21 τοτε ] και τοτε | πιστευετε ] πιστευσητε   13:31 παρελευσεται ] παρελευσονται   13:32 η ] και της   14:6 εν εμοι ] εις εμε   14:8 εσχεν ] ειχεν   14:9 εαν ] αν   14:25 γενηματος ] γεννηματος   14:30 οτι συ ] οτι   14:31 εκπερισσου ] εκ περισσου | απαρνησωμαι ] απαρνησομαι   14:33 ιακωβον ] τον ιακωβον   14:35 προσελθων ] προελθων   14:41 λοιπον ] το λοιπον   14:45 λεγει αυτω ] λεγει   14:51 ηκολουθησεν ] ηκολουθει   14:60 μεσον ] το μεσον   14:62 εκ δεξιων καθημενον ] καθημενον εκ δεξιων   14:71 ομνυναι ] ομνυειν   14:72 το ρημα ο ] του ρηματος ου   15:3 πολλα ] πολλα αυτος δε ουδεν απεκρινατο   15:18 ο βασιλευς ] βασιλευ   15:24 διαμεριζονται ] διεμεριζον   15:31 ομοιως ] ομοιως δε   15:32 πιστευσωμεν αυτω ] πιστευσωμεν   15:33 ενατης ] εννατης   15:34 ενατη ] εννατη | λιμα ] λαμμα   16:1 ιακωβου ] η του ιακωβου   16:8 εφυγον ] ταχυ εφυγον   16:18 βλαψη ] βλαψει

  ΚΑΤΑ ΛΟΥΚΑΝ   1:10 ην του λαου ] του λαου ην   1:26 ναζαρετ ] ναζαρεθ   1:27 δαυιδ ] δαβιδ   1:32 δαυιδ ] δαβιδ   1:35 γεννωμενον ] γεννωμενον εκ σου   1:36 γηρει ] γηρα   1:44 το βρεφος εν αγαλλιασει ] εν αγαλλιασει το βρεφος   1:69 δαυιδ ] δαβιδ   2:4 ναζαρετ ] ναζαρεθ | πολιν δαυιδ ] πολιν δαβιδ | πατριας δαυιδ ] πατριας δαβιδ   2:11 δαυιδ ] δαβιδ   2:12 φατνη ] τη φατνη   2:20 υπεστρεψαν ] επεστρεψαν   2:21 περιτεμειν αυτον ] περιτεμειν το παιδιον   2:22 αυτων ] αυτης   2:25 συμεων ] σιμεων | ην αγιον ] αγιον ην   2:34 συμεων ] σιμεων   2:37 ογδοηκοντα τεσσαρων ] ογδοηκοντατεσσαρων   2:39 εαυτων ναζαρετ ] αυτων ναζαρεθ   2:51 ναζαρετ ] ναζαρεθ   3:2 επι αρχιερεως ] επ αρχιερεων | ζαχαριου ] του ζαχαριου   3:19 του ] φιλιππου του   3:22 ευδοκησα ] ηυδοκησα   3:27 ιωαναν ] ιωαννα   3:30 συμεων ] σιμεων   3:31 μαιναν ] μεναμ | δαυιδ ] δαβιδ   3:35 σερουχ ] σαρουχ | φαλεγ ] φαλεκ   4:4 ανθρωπος ] ο ανθρωπος   4:7 εμου ] μου | πασα ] παντα   4:8 γεγραπται ] γεγραπται γαρ   4:9 υιος ] ο υιος   4:11 και ] και οτι   4:16 ναζαρετ ] ναζαρεθ   4:18 εινεκεν ] ενεκεν | ευαγγελισασθαι ] ευαγγελιζεσθαι   4:29 οφρυος ] της οφρυος   4:35 μεσον ] το μεσον   4:38 πενθερα ] η πενθερα   4:42 επεζητουν ] εζητουν   5:6 πληθος ιχθυων ] ιχθυων πληθος   5:8 ιησου ] του ιησου   5:19 ποιας ] δια ποιας   5:25 ο ] ω   5:29 λευις ] ο λευις   5:30 των τελωνων ] τελωνων   5:36 συμφωνει ] συμφωνει επιβλημα   6:3 δαυιδ ] δαβιδ   6:7 δε ] δε αυτον   6:9 αποκτειναι ] απολεσαι   6:10 αυτω ] τω ανθρωπω | εποιησεν ] εποιησεν ουτως   6:23 χαρητε ] χαιρετε   6:26 ουαι ] ουαι υμιν | ειπωσιν ] ειπωσιν παντες   6:28 προσευχεσθε ] και προσευχεσθε   6:34 ελπιζετε ] ελπιζητε | αμαρτωλοι ] οι αμαρτωλοι   6:35 υψιστου ] του υψιστου   6:37 και μη κρινετε ] μη κρινετε   7:2 εμελλεν ] ημελλεν   7:7 αλλ ] αλλα   7:9 ουτε ] ουδε   7:11 τω ] τη   7:12 χηρα ] ην χηρα | συν ] ην συν   7:16 παντας ] απαντας   7:24 τοις οχλοις ] προς τους οχλους   7:31 τινι ουν ] ειπεν δε ο κυριος τινι ουν   7:34 φιλος τελωνων ] τελωνων φιλος   8:3 αυτοις ] αυτω   8:8 εις ] επι   8:18 γαρ εαν ] γαρ αν | ος εαν ] ος αν   8:31 παρεκαλει ] παρεκαλουν   8:33 εισηλθον ] εισηλθεν   8:34 απηγγειλαν ] απελθοντες απηγγειλαν   8:43 ιατροις ] εις ιατρους   8:51 ελθων ] εισελθων | ιωαννην και ιακωβον ] ιακωβον και ιωαννην   9:1 δωδεκα ] δωδεκα μαθητας αυτου   9:5 εαν ] αν   9:9 ηρωδης ] ο ηρωδης   9:10 βηθσαιδαν ] βηθσαιδα   9:13 ιχθυες δυο ] δυο ιχθυες   9:22 αναστηναι ] εγερθηναι   9:23 αυτου ] αυτου καθ ημεραν   9:24 γαρ εαν ] γαρ αν   9:27 εστωτων ] εστηκοτων | γευσωνται ] γευσονται   9:28 πετρον ] τον πετρον   9:33 πετρος ] ο πετρος | μιαν μωση ] μωσει μιαν   9:38 επιβλεψαι ] επιβλεψον   9:40 εκβαλωσιν ] εκβαλλωσιν   9:41 τον υιον σου ωδε ] ωδε τον υιον σου   9:49 δαιμονια ] τα δαιμονια   9:62 ο ιησους προς αυτον ] προς αυτον ο ιησους   10:2 εκβαλη ] εκβαλλη   10:6 εαν ] εαν μεν | υιος ] ο υιος   10:8 ην ] ην δ   10:12 λεγω ] λεγω δε   10:13 χοραζιν ] χωραζιν   10:19 αδικηση ] αδικησει   10:20 δε ] δε μαλλον   10:22 και στραφεις προς τους μαθητας ειπεν παντα μοι παρεδοθη ] παντα παρεδοθη μοι   10:36 πλησιον δοκει σοι ] δοκει σοι πλησιον   10:40 κατελειπεν ] κατελιπεν   11:6 φιλος ] φιλος μου   11:8 οσον ] οσων   11:11 η ] ει   11:13 δοματα αγαθα ] αγαθα δοματα   11:26 ελθοντα ] εισελθοντα   11:31 σολομωνος και ] σολομωντος και | σολομωνος ωδε ] σολομωντος ωδε   11:33 κρυπτην ] κρυπτον   11:44 περιπατουντες ] οι περιπατουντες   11:54 ζητουντες ] και ζητουντες   12:4 αποκτενοντων ] αποκτεινοντων   12:15 ζωη αυτω ] ζωη αυτου   12:36 αναλυση ] αναλυσει   12:53 επι υιω ] εφ υιω   12:56 της γης και του ουρανου ] του ουρανου και της γης   12:58 βαλη ] βαλλη   12:59 τον ] το   13:6 ζητων καρπον ] καρπον ζητων   13:8 κοπρια ] κοπριαν   13:15 υποκριται ] υποκριτα   13:20 παλιν ] και παλιν   13:29 βορρα ] απο βορρα   13:34 αποκτενουσα ] αποκτεινουσα   13:35 λεγω δε ] αμην δε λεγω | ηξει ] ηξη   14:5 υιος ] ονος   14:10 αναπεσε ] αναπεσον   14:15 αριστον ] αρτον   14:24 δειπνου πολλοι γαρ εισιν κλητοι ολιγοι δε εκλεκτοι ] δειπνου   14:26 πατερα αυτου ] πατερα εαυτου   14:27 ειναι μου ] μου ειναι   14:28 ο θελων ] θελων | εις ] προς   14:32 πορρω αυτου ] αυτου πορρω   15:4 ενενηκοντα εννεα ] εννενηκονταεννεα   15:7 ενενηκοντα εννεα ] εννενηκονταεννεα   15:20 πατερα αυτου ] πατερα εαυτου   16:8 γενεαν την ] γενεαν   16:15 θεου ] θεου εστιν   16:22 αβρααμ ] του αβρααμ   16:25 ωδε ] οδε   16:26 ενθεν ] εντευθεν   17:4 επιστρεψη ] επιστρεψη επι σε   17:6 εχετε ] ειχετε   17:7 αναπεσε ] αναπεσαι   17:9 διαταχθεντα ] διαταχθεντα αυτω   17:10 οφειλομεν ] ωφειλομεν   17:24 εσται ] εσται και   17:26 νωε ] του νωε   17:34 εις ] ο εις   17:35 μια ] η μια   17:36 ] δυο εσονται εν τω αγρω ο εις παραληφθησεται και ο ετερος αφεθησεται   18:5 υποπιαζη ] υπωπιαζη   18:7 ποιηση ] ποιησει   18:9 δε ] δε και   18:14 η γαρ ] η   18:28 πετρος ] ο πετρος   18:38 δαυιδ ] δαβιδ   18:39 δαυιδ ] δαβιδ   19:4 εκεινης εμελλεν ] δι εκεινης ημελλεν   19:7 παντες ] απαντες   19:23 τραπεζαν ] την τραπεζαν   19:29 βηθσφαγη ] βηθφαγη   20:1 ιερεις ] αρχιερεις   20:5 τι ] τι ουν   20:9 ανθρωπος ] ανθρωπος τις   20:19 εφοβηθησαν ] εφοβηθησαν τον λαον   20:31 ωσαυτως ωσαυτως ] ωσαυτως | ου ] και ου   20:32 υστερον δε ] υστερον   20:35 εκγαμιζονται ] εκγαμισκονται   20:41 δαυιδ ] δαβιδ   20:42 δαυιδ ] δαβιδ   20:44 δαυιδ ] δαβιδ   21:2 τινα και ] και τινα   21:12 παντων ] απαντων   21:16 συγγενων και φιλων και αδελφων ] αδελφων και συγγενων και φιλων   21:22 πλησθηναι ] πληρωθηναι   21:34 βαρηθωσιν ] βαρυνθωσιν   21:36 παντα ] ταυτα παντα   22:3 σατανας ] ο σατανας   22:4 στρατηγοις ] τοις στρατηγοις   22:9 ετοιμασομεν ] ετοιμασωμεν   22:18 γενηματος ] γεννηματος   22:30 μου ] μου εν τη βασιλεια μου | καθισεσθε ] καθισησθε   22:32 εκλιπη ] εκλειπη   22:34 φωνηση ] φωνησει   22:35 ουθενος ] ουδενος   22:36 πωλησει ] πωλησατω | αγορασει ] αγορασατω   22:42 παρενεγκειν ] παρενεγκε   22:45 μαθητας ] μαθητας αυτου   22:47 αυτους ] αυτων   22:60 αλεκτωρ ] ο αλεκτωρ   22:66 αρχιερεις ] αρχιερεις τε | αυτων ] εαυτων   23:1 ηγαγον ] ηγαγεν   23:18 βαραββαν ] τον βαραββαν   23:25 απελυσεν δε ] απελυσεν δε αυτοις   23:26 ερχομενου ] του ερχομενου   23:44 ενατης ] εννατης   23:54 σαββατον ] και σαββατον   23:55 γυναικες ] και γυναικες   24:4 ανδρες δυο ] δυο ανδρες   24:18 ιερουσαλημ ] εν ιερουσαλημ   24:53 δια παντος ] διαπαντος

  ΚΑΤΑ ΙΩΑΝΝΗΝ   1:28 βηθανια ] βηθαβαρα   1:29 βλεπει ] βλεπει ο ιωαννης   1:39 ωρα ] ωρα δε   1:41 μεσιαν ] μεσσιαν | χριστος ] ο χριστος   1:42 εμβλεψας ] εμβλεψας δε   1:43 ηθελησεν ] ηθελησεν ο ιησους | αυτω ο ιησους ] αυτω   1:45 ναζαρετ ] ναζαρεθ   1:46 ναζαρετ ] ναζαρεθ   1:48 ιησους ] ο ιησους   2:17 καταφαγεται ] κατεφαγεν   2:19 ιησους ] ο ιησους   2:22 ελεγεν ] ελεγεν αυτοις   2:23 τοις ιεροσολυμοις ] ιεροσολυμοις   3:2 αυτον ] τον ιησουν   3:5 ιησους ] ο ιησους   3:10 ιησους ] ο ιησους   3:23 σαλημ ] σαλειμ   3:25 ιουδαιου ] ιουδαιων   3:28 μαρτυρειτε ] μοι μαρτυρειτε   4:3 απηλθεν ] απηλθεν παλιν   4:13 ιησους ] ο ιησους   4:15 ερχομαι ] ερχωμαι   4:20 τω ορει τουτω ] τουτω τω ορει   4:25 μεσιας ] μεσσιας   4:30 εξηλθον ] εξηλθον ουν   4:35 τετραμηνος ] τετραμηνον   4:37 ο αληθινος ] αληθινος   4:46 παλιν ο ιησους ] ο ιησους παλιν   4:47 εμελλεν ] ημελλεν   4:50 ο ιησους και ] ιησους και   5:1 η εορτη ] εορτη   5:5 οκτω ] και οκτω   5:7 βαλη ] βαλλη   5:35 αγαλλιαθηναι ] αγαλλιασθηναι   6:15 ανεχωρησεν ] ανεχωρησεν παλιν   6:19 εικοσι πεντε ] εικοσιπεντε   6:24 αυτοι ] και αυτοι   6:29 ιησους ] ο ιησους   6:39 τη ] εν τη   6:44 εν τη ] τη   6:45 θεου ] του θεου | ακουων ] ακουσας   6:71 εμελλεν ] ημελλεν   7:12 αλλοι ] αλλοι δε   7:16 απεκριθη ουν ] απεκριθη   7:21 ιησους ] ο ιησους   7:29 εγω ] εγω δε   7:32 υπηρετας οι φαρισαιοι και οι αρχιερεις ] οι φαρισαιοι και οι αρχιερεις υπηρετας   7:33 ο ] αυτοις ο   7:39 ιησους ] ο ιησους   7:41 ελεγον μη ] δε ελεγον μη   7:42 σπερματος δαυιδ ] σπερματος δαβιδ | ην δαυιδ ] ην δαβιδ   8:2 ηρχετο ] ηρχετο προς αυτον   8:3 καταληφθεισαν ] κατειλημμενην   8:4 αυτω πειραζοντες ] αυτω | κατεληφθη επ αυτοφορω ] κατειληφθη επαυτοφωρω   8:7 πρωτον επ αυτην τον λιθον ] πρωτος τον λιθον επ αυτη   8:9 πρεσβυτερων ] πρεσβυτερων εως των εσχατων | ουσα ] εστωσα   8:10 που ] η γυνη που   8:11 ο ] αυτη ο | κρινω ] κατακρινω   8:12 αυτοις ο ιησους ] ο ιησους αυτοις | περιπατηση ] περιπατησει   8:19 ιησους ] ο ιησους   8:39 εποιειτε ] εποιειτε αν   8:42 ειπεν ουν ] ειπεν   8:44 του πατρος του ] πατρος του   8:52 γευσηται ] γευσεται   8:54 ημων ] υμων   9:3 ιησους ] ο ιησους   9:15 μου επι τους οφθαλμους ] επι τους οφθαλμους μου   9:20 απεκριθησαν δε ] απεκριθησαν   9:21 περι εαυτου ] περι αυτου   9:28 ελοιδορησαν ] ελοιδορησαν ουν   9:36 και τις ] τις   10:8 ηλθον ] προ εμου ηλθον   10:22 ιεροσολυμοις ] τοις ιεροσολυμοις   10:23 σολομωνος ] του σολομωντος   11:9 ιησους ] ο ιησους   11:15 αλλα ] αλλ   11:20 ιησους ] ο ιησους   11:21 μαρθα ] η μαρθα   11:32 αυτου εις τους ποδας ] εις τους ποδας αυτου   11:51 ιησους ] ο ιησους   11:54 ουκετι ] ουκ ετι   12:2 ανακειμενων συν ] συνανακειμενων   12:6 αλλ ] αλλα   12:12 ιησους ] ο ιησους   12:13 βασιλευς ] ο βασιλευς   12:16 ιησους ] ο ιησους   12:30 ιησους ] ο ιησους   12:33 εμελλεν ] ημελλεν   12:34 λεγεις ] λεγεις οτι   13:25 ουτως επι ] επι   13:31 οτε ] οτε ουν   13:37 πετρος ] ο πετρος   13:38 φωνηση ] φωνησει   14:3 ετοιμασω ] και ετοιμασω   14:14 αιτησητε με ] αιτησητε   14:19 ουκετι ] ουκ ετι   14:20 και εγω ] καγω   14:22 και τι ] τι   14:23 ιησους ] ο ιησους   14:30 ουκετι ] ουκ ετι | κοσμου ] κοσμου τουτου   15:6 το πυρ ] πυρ   16:3 ποιησουσιν ] ποιησουσιν υμιν   16:7 γαρ εγω ] γαρ   16:10 ουκετι ] ουκ ετι   16:15 λαμβανει ] ληψεται   16:16 υπαγω ] εγω υπαγω   16:21 ουκετι ] ουκ ετι   16:25 αλλ ερχεται ] ερχεται | ουκετι ] ουκ ετι   16:33 εχετε ] εξετε   17:2 δωσει ] δωση   17:11 ουκετι ] ουκ ετι | ω ] ους   17:20 πιστευοντων ] πιστευσοντων   18:8 ιησους ] ο ιησους   18:15 ο αλλος ] αλλος   18:20 συναγωγη ] τη συναγωγη   18:24 απεστειλεν ] απεστειλεν ουν   18:25 ηρνησατο ουν ] ηρνησατο   18:28 πρωι ] πρωια   18:36 ιησους ] ο ιησους   18:37 ιησους ] ο ιησους   19:6 αυτον λεγει ] λεγει   19:7 θεου ] του θεου   19:11 ιησους ] ο ιησους   19:12 εαυτον ποιων ] αυτον ποιων   19:16 ηγαγον ] απηγαγον   19:17 εις τοπον ] εις τον   19:20 ο τοπος της πολεως ] της πολεως ο τοπος   19:23 αραφος ] αρραφος   19:27 ο μαθητης αυτην ] αυτην ο μαθητης   19:28 ιδων ] ειδως   19:31 ιουδαιοι ] ιουδαιοι επει παρασκευη ην | σαββατω επει παρασκευη ην ] σαββατω   19:34 ευθεως ] ευθυς   19:35 εστιν αυτου ] αυτου εστιν   19:36 απ αυτου ] αυτου   19:38 μετα ] μετα δε | ιωσηφ ] ο ιωσηφ   19:39 ως ] ωσει   19:40 εν οθονιοις ] οθονιοις   20:14 ιησους ] ο ιησους   20:15 εθηκας αυτον ] αυτον εθηκας   20:28 θωμας ] ο θωμας   20:29 με ] με θωμα   20:31 ιησους ] ο ιησους   21:3 ενεβησαν ] ανεβησαν   21:6 ουκετι ] ουκ ετι   21:11 πεντηκοντα τριων ] πεντηκοντατριων

  ΠΡΑΞΕΙΣ ΑΠΟΣΤΟΛΩΝ   1:4 συναλιζομενος ] συναλιζομενος μετ αυτων   1:16 δαυιδ ] δαβιδ   1:18 μισθου ] του μισθου   1:24 ον εξελεξω εκ τουτων των δυο ενα ] εκ τουτων των δυο ον ενα εξελεξω   2:25 δαυιδ ] δαβιδ   2:29 δαυιδ ] δαβιδ   2:34 δαυιδ ] δαβιδ   3:1 ενατην ] εννατην   3:13 υμεις μεν ] υμεις   3:20 προκεχειρισμενον ] προκεκηρυγμενον | χριστον ιησουν ] ιησουν χριστον   3:21 των αγιων ] αγιων   3:22 θεος ημων ] θεος υμων   3:23 εαν ] αν   3:24 κατηγγειλαν ] προκατηγγειλαν   3:25 εν τω ] τω   4:2 των ] την εκ   4:7 μεσω ] τω μεσω   4:12 το ] υπο τον ουρανον το   4:15 συνεβαλλον ] συνεβαλον   4:17 απειλησομεθα ] απειλησωμεθα   4:21 κολασονται ] κολασωνται   4:25 δαυιδ παιδος ] δαβιδ του παιδος   4:32 ουδε ] ουδ | αυτων ] αυτω   4:36 απο ] υπο   5:3 νοσφισασθαι σε ] νοσφισασθαι   5:5 ο ανανιας ] ανανιας   5:23 εστωτας ] εξω εστωτας   5:25 οτι ] λεγων οτι   5:29 πετρος ] ο πετρος   5:33 ακουοντες ] ακουσαντες   5:36 προσεκληθη ] προσεκολληθη   5:38 βουλη ] βουλη αυτη   5:41 του ιησου ] αυτου   6:3 καταστησωμεν ] καταστησομεν   6:5 πληρης ] πληρη   6:13 αγιου ] αγιου τουτου   6:14 μωσης ] μωυσης   7:5 δουναι αυτω ] αυτω δουναι   7:14 συγγενειαν ] συγγενειαν αυτου   7:16 εις συχεμ ] εις σιχεμ | εμμορ του συχεμ ] εμορ του σιχεμ   7:20 πατρος ] πατρος αυτου   7:21 ανειλετο ] ανειλετο αυτον   7:22 εργοις ] εν εργοις   7:26 τε ] δε   7:31 εθαυμαζεν ] εθαυμασεν   7:35 μωσην ] μωυσην   7:36 αιγυπτω ] αιγυπτου   7:37 μωσης ] μωυσης | θεος ημων ] θεος υμων | εμε ] εμε αυτου ακουσεσθε   7:38 λογον ] λογια   7:39 τη καρδια ] ταις καρδιαις   7:45 δαυιδ ] δαβιδ   7:58 ιματια ] ιματια αυτων   8:1 παντες δε ] παντες τε   8:7 φωνη μεγαλη ] μεγαλη φωνη   8:10 προσειχον ] προσειχον παντες   8:12 ιησου ] του ιησου   8:16 χριστου ] κυριου   8:28 και ανεγινωσκεν ] ανεγινωσκεν   8:37 ] ειπεν δε ο φιλιππος ει πιστευεις εξ ολης της καρδιας εξεστιν αποκριθεις δε ειπεν πιστευω τον υιον του θεου ειναι τον ιησουν χριστον   9:5 διωκεις ] διωκεις σκληρον σοι προς κεντρα λακτιζειν   9:6 αλλα ] τρεμων τε και θαμβων ειπεν κυριε τι με θελεις ποιησαι και ο κυριος προς αυτον   9:7 ενεοι ] εννεοι   9:8 ανεωγμενων τε ] ανεωγμενων δε   9:13 ανανιας ] ο ανανιας   9:17 με ] με ιησους   9:18 τε ] τε παραχρημα   9:21 εληλυθεν ] εληλυθει   9:26 εν ] εις   9:28 εις ] και εκπορευομενος εν   9:35 ασσαρωνα ] σαρωνα   9:36 ταβηθα ] ταβιθα   9:38 απεστειλαν ] απεστειλαν δυο ανδρας   9:40 ταβηθα ] ταβιθα   10:2 δια παντος ] διαπαντος   10:3 ενατην ] εννατην   10:5 τον επικαλουμενον πετρον ] ος επικαλειται πετρος   10:6 θαλασσαν ] θαλασσαν ουτος λαλησει σοι τι σε δει ποιειν   10:19 διενθυμουμενου ] ενθυμουμενου | ανδρες ] ανδρες τρεις   10:21 ανδρας ] ανδρας τους απεσταλμενους απο του κορνηλιου προς αυτον   10:23 ιοππης ] της ιοππης   10:25 του εισελθειν ] εισελθειν   10:30 ενατην ] εννατην   10:38 ναζαρετ ] ναζαρεθ   10:39 ον και ] ον   11:18 αρα γε ] αραγε   11:26 ευρων ] ευρων αυτον | τη ] εν τη   11:29 ευπορειτο ] ηυπορειτο   12:3 αι ημεραι ] ημεραι   12:15 δε ελεγον ] δ ελεγον   12:22 φωνη θεου ] θεου φωνη   12:23 δοξαν ] την δοξαν   12:25 εις ] εξ   13:2 βαρναβαν ] τε βαρναβαν   13:4 δε ] τε   13:11 κυριου ] του κυριου   13:17 τουτου ] τουτου ισραηλ   13:19 κατεκληρονομησεν ] κατεκληροδοτησεν   13:22 τον δαυιδ ] τον δαβιδ | δαυιδ τον ] δαβιδ τον   13:23 ηγαγεν ] ηγειρεν | σωτηριαν ] σωτηρα ιησουν   13:24 τω ] παντι τω λαω   13:29 παντα ] απαντα   13:34 δαυιδ ] δαβιδ   13:36 δαυιδ ] δαβιδ   13:39 μωυσεως ] μωσεως   13:41 ο ] εργον ω   13:42 ρηματα ] ρηματα ταυτα   13:43 προσλαλουντες ] προσλαλουντες αυτοις   13:44 τε ] δε   13:48 εχαιρεν ] εχαιρον   14:3 διδοντι ] και διδοντι   14:8 περιπεπατηκει ] περιεπεπατηκει   14:9 ηκουσεν ] ηκουεν   14:10 ορθως ] ορθος   14:17 καιτοιγε ] και τοι γε | υμιν ] ημιν   15:2 ζητησεως ] συζητησεως   15:11 του κυριου ιησου ] κυριου ιησου χριστου   15:16 δαυιδ ] δαβιδ   15:21 μωυσης ] μωσης   15:22 παυλω ] τω παυλω | βαρσαββαν ] βαρσαβαν   15:32 τε ] δε   15:34 ] εδοξεν δε τω σιλα επιμειναι αυτου   16:12 κολωνεια ] κολωνια | αυτη ] ταυτη   16:34 ηγαλλιατο ] ηγαλλιασατο   16:37 εξαγαγετωσαν ] ημας εξαγαγετωσαν   16:40 προς ] εις   17:2 διελεξατο ] διελεγετο   17:5 προσλαβομενοι δε οι ιουδαιοι οι απειθουντες ] ζηλωσαντες δε οι απειθουντες ιουδαιοι και προσλαβομενοι   17:7 πρασσουσιν ] πραττουσιν   17:10 απηεσαν των ιουδαιων ] των ιουδαιων απηεσαν   17:18 και των επικουρειων ] των επικουρειων | στοικων ] στωικων | ευηγγελιζετο ] αυτοις ευηγγελιζετο   17:25 κατα ] και τα   17:26 προστεταγμενους ] προτεταγμενους   17:27 και γε ] καιτοιγε   18:2 τεταχεναι ] διατεταχεναι   18:17 εμελλεν ] εμελεν   18:19 και εκεινους ] κακεινους   18:21 ανηχθη ] και ανηχθη   19:16 κατακυριευσαν ] κατακυριευσας   19:27 ιερον αρτεμιδος ] αρτεμιδος ιερον | ουθεν ] ουδεν | μελλειν δε ] μελλειν τε   19:29 της συγχυσεως ] συγχυσεως | παυλου ] του παυλου   19:33 προβαλοντων ] προβαλλοντων   19:34 επιγνοντες ] επιγνοντων   19:36 πρασσειν ] πραττειν   19:37 θεον ] θεαν   19:38 εχουσιν προς τινα λογον ] προς τινα λογον εχουσιν   19:40 ου ου ] ου | δουναι ] αποδουναι   20:5 προσελθοντες ] προελθοντες   20:7 κλασαι ] του κλασαι   20:8 ου ημεν ] ου ησαν   20:13 προσελθοντες ] προελθοντες   20:21 ιησουν ] ιησουν χριστον   20:26 διοτι ] διο   20:28 κυριου και θεου ] θεου   20:34 αυτοι ] αυτοι δε   20:35 μαλλον διδοναι ] διδοναι μαλλον   21:3 αναφανεντες ] αναφαναντες   21:8 ηλθον ] ηλθομεν | οντος ] του οντος   21:11 τους ποδας και τας χειρας ] τας χειρας και τους ποδας   21:13 τε ] δε   21:15 επισκευασαμενοι ] αποσκευασαμενοι   21:20 ειποντες ] ειπον τε   21:21 μωυσεως ] μωσεως   21:29 εωρακοτες ] προεωρακοτες   21:33 εγγισας δε ] τοτε εγγισας   21:37 ειπειν ] ειπειν τι   21:40 προσεφωνει ] προσεφωνησεν   22:1 νυνι ] νυν   22:7 επεσα ] επεσον   22:20 φυλασσων ] και φυλασσων   22:22 καθηκεν ] καθηκον   22:23 κραζοντων ] κραυγαζοντων   22:25 προετεινεν ] προετειναν   23:7 φαρισαιων ] φαρισαιων και των σαδδουκαιων   23:10 καταβηναι και ] καταβαν   23:16 το ενεδρον ] την ενεδραν   23:20 μελλοντα ] μελλοντες   23:29 μηδεν ] μηδεν δε   23:35 ηρωδου ] του ηρωδου   24:6 εκρατησαμεν ] εκρατησαμεν και κατα τον ημετερον νομον ηθελησαμεν κρινειν   24:7 ] παρελθων δε λυσιας ο χιλιαρχος μετα πολλης βιας εκ των χειρων ημων απηγαγεν   24:8 παρ ] κελευσας τους κατηγορους αυτου ερχεσθαι επι σε παρ   24:9 συνεπεθεντο ] συνεθεντο   24:11 δεκαδυο ] η δεκαδυο   24:13 παραστησαι με ] παραστησαι   24:16 εχων ] εχειν | δια παντος ] διαπαντος   24:19 δει ] εδει   24:20 τι ] ει τι   24:24 γυναικι ] γυναικι αυτου   24:26 αμα ] αμα δε   25:5 εστιν ] εστιν ατοπον   25:7 αιτιωματα ] αιτιαματα   25:13 ασπασαμενοι ] ασπασομενοι   25:14 διετριβεν ] διετριβον   25:20 την ] εις την   26:2 επι σου μελλων απολογεισθαι ] μελλων απολογεισθαι επι σου   26:3 σε ] σε ειδως | ηθων ] εθων   26:7 ιουδαιων ] των ιουδαιων   26:17 εγω ] νυν   26:18 του υποστρεψαι ] και επιστρεψαι   26:20 απαγγελλων ] απηγγελλον   26:21 οι ιουδαιοι με ] με οι ιουδαιοι   26:22 μαρτυρομενος ] μαρτυρουμενος | μωυσης ] μωσης   26:25 αλλα ] αλλ   26:26 εν ] εστιν εν   27:10 φορτιου ] φορτου   27:11 εκατονταρχης ] εκατονταρχος   27:12 ει πως ] ειπως   27:17 συρτην ] συρτιν   27:23 ταυτη τη νυκτι ] τη νυκτι ταυτη   27:33 ημελλεν ] εμελλεν   27:37 εβδομηκοντα εξ ] εβδομηκονταεξ   27:38 της τροφης ] τροφης   27:39 δυνατον ] δυναιντο   27:42 διαφυγη ] διαφυγοι   28:3 διεξελθουσα ] εξελθουσα   28:11 ηχθημεν ] ανηχθημεν   28:23 μωυσεως ] μωσεως   28:26 ειπον ] ειπε   28:27 ιασομαι ] ιασωμαι

  ΠΡΟΣ ΡΩΜΑΙΟΥΣ   1:3 δαυιδ ] δαβιδ   1:10 ει πως ] ειπως   1:13 τινα καρπον ] καρπον τινα   1:27 οι αρρενες ] οι αρσενες   2:5 αποκαλυψεως και ] αποκαλυψεως   4:4 οφειλημα ] το οφειλημα   4:6 δαυιδ ] δαβιδ   4:12 πιστεως της εν τη ακροβυστια ] εν τη ακροβυστια πιστεως   5:14 μωυσεως ] μωσεως   6:1 επιμενομεν ] επιμενουμεν   7:6 αποθανοντες ] αποθανοντος   8:10 δια αμαρτιαν ] δι αμαρτιαν   8:11 το ενοικουν αυτου πνευμα ] του ενοικουντος αυτου πνευματος   8:26 προσευξομεθα ] προσευξωμεθα   8:36 ενεκεν ] ενεκα   9:3 ευχομην ] ηυχομην   9:11 προθεσις του θεου ] του θεου προθεσις   9:15 μωυση ] μωση   10:5 μωυσης ] μωσης   10:19 μωυσης ] μωσης   11:7 τουτο ] τουτου   11:9 δαυιδ ] δαβιδ   11:10 δια παντος ] διαπαντος   11:19 κλαδοι ] οι κλαδοι   11:21 φεισεται ] φεισηται   11:23 ο θεος εστιν ] εστιν ο θεος   12:2 συσχηματιζεσθαι ] συσχηματιζεσθε | μεταμορφουσθαι ] μεταμορφουσθε   13:1 υπο θεου ] απο θεου   13:9 κλεψεις ] κλεψεις ου ψευδομαρτυρησεις | σεαυτον ] εαυτον   14:6 και ο εσθιων ] ο εσθιων   14:9 εζησεν ] ανεζησεν   14:14 αυτου ] εαυτου   14:22 σεαυτον ] σαυτον   14:24 τω δε δυναμενω υμας στηριξαι κατα το ευαγγελιον μου και το κηρυγμα ιησου χριστου κατα αποκαλυψιν μυστηριου χρονοις αιωνιοις σεσιγημενου ] –   14:25 φανερωθεντος δε νυν δια τε γραφων προφητικων κατ επιταγην του αιωνιου θεου εις υπακοην πιστεως εις παντα τα εθνη γνωρισθεντος ] –   14:26 μονω σοφω θεω δια ιησου χριστου ω η δοξα εις τους αιωνας αμην ] –   15:2 εκαστος ] εκαστος γαρ   15:4 και δια ] και   15:7 υμας ] ημας   15:8 χριστον ιησουν ] ιησουν χριστον   15:14 αλλους ] αλληλους   15:17 τον θεον ] θεον   16:3 πρισκαν ] πρισκιλλαν   16:11 ηρωδιωνα ] ηροδιωνα   16:20 μεθ υμων ] μεθ υμων αμην   16:25 ] τω δε δυναμενω υμας στηριξαι κατα το ευαγγελιον μου και το κηρυγμα ιησου χριστου κατα αποκαλυψιν μυστηριου χρονοις αιωνιοις σεσιγημενου   16:26 ] φανερωθεντος δε νυν δια τε γραφων προφητικων κατ επιταγην του αιωνιου θεου εις υπακοην πιστεως εις παντα τα εθνη γνωρισθεντος   16:27 ] μονω σοφω θεω δια ιησου χριστου η δοξα εις τους αιωνας αμην

  ΠΡΟΣ ΚΟΡΙΝΘΙΟΥΣ Α   1:29 του θεου ] αυτου   3:1 υμιν λαλησαι ] λαλησαι υμιν   3:2 εδυνασθε ] ηδυνασθε   3:11 χριστος ] ο χριστος   3:14 εποικοδομησεν ] επωκοδομησεν   5:7 εκκαθαρατε ] εκκαθαρατε ουν | ετυθη ] εθυθη   5:11 νυν ] νυνι   6:5 ενι ] εστιν   6:7 υμιν ] εν υμιν   6:10 πλεονεκται ουτε κλεπται ] κλεπται ουτε πλεονεκται   6:16 ουκ ] η ουκ   7:24 θεω ] τω θεω   7:29 ο ] οτι ο   7:34 μεμερισται και ] μεμερισται   7:39 και κοιμηθη ο ανηρ ] κοιμηθη ο ανηρ αυτης   8:5 γης ] της γης   9:9 μωυσεως ] μωσεως   10:2 μωυσην ] μωσην   10:7 ωσπερ ] ως   10:8 εικοσι τρεις ] εικοσιτρεις   10:30 ει ] ει δε   11:15 δεδοται ] δεδοται αυτη   11:18 εκκλησια ] τη εκκλησια   11:27 αναξιως του κυριου ] αναξιως | του αιματος ] αιματος   12:2 οτι οτε ] οτι   12:21 ο οφθαλμος ] οφθαλμος   12:25 σχισματα ] σχισμα   13:2 ουθεν ] ουδεν   13:9 δε ] γαρ   14:5 διερμηνευει ] διερμηνευη   14:7 διδω ] δω   14:10 ουδεν αυτων ] ουδεν   14:26 γινεσθω ] γενεσθω   14:33 αλλα ] αλλ   14:37 κυριου ] του κυριου   15:23 του χριστου ] χριστου   15:33 χρηστα ] χρησθ   15:39 ανθρωπων ] σαρξ ανθρωπων   15:49 φορεσωμεν ] φορεσομεν

  ΠΡΟΣ ΚΟΡΙΝΘΙΟΥΣ Β   1:5 δια του ] δια   1:6 και η ελπις ημων βεβαια υπερ υμων ειτε παρακαλουμεθα υπερ της υμων παρακλησεως και σωτηριας ] ειτε παρακαλουμεθα υπερ της υμων παρακλησεως και σωτηριας και η ελπις ημων βεβαια υπερ υμων   1:11 ευχαριστηθη υπερ υμων ] ευχαριστηθη υπερ ημων   1:15 ελθειν προς υμας το ] προς υμας ελθειν   2:1 εν λυπη προς υμας ελθειν ] ελθειν εν λυπη προς υμας   2:5 αλλα ] αλλ   2:17 λοιποι ] πολλοι   3:1 ει μη ] η μη   3:3 καρδιαις ] καρδιας   3:6 αποκτενει ] αποκτεινει   3:7 μωυσεως ] μωσεως   3:10 ου ] ουδε   3:13 μωυσης ] μωσης   3:15 μωυσης ] μωσης   4:2 αλλα απειπαμεθα ] αλλ απειπαμεθα   5:21 γενωμεθα ] γινωμεθα   6:15 βελιαρ ] βελιαλ   7:11 αλλα εκδικησιν ] αλλ εκδικησιν   7:12 υμων την υπερ ημων ] ημων την υπερ υμων   7:13 δε τη παρακλησει ] τη παρακλησει | περισσοτερως ] περισσοτερως δε   7:16 χαιρω ] χαιρω ουν   8:4 αγιους ] αγιους δεξασθαι ημας   8:19 προθυμιαν ημων ] προθυμιαν υμων   8:24 ενδειξασθε ] ενδειξασθε και   9:5 μη ως ] μη ωσπερ   9:10 γενηματα ] γεννηματα   11:16 καγω μικρον τι ] μικρον τι καγω   11:25 εραβδισθην ] ερραβδισθην   11:31 κυριου ] κυριου ημων   12:14 αλλα υμας ] αλλ υμας   12:21 ταπεινωσει ] ταπεινωση   13:4 ημεις ] και ημεις

  ΠΡΟΣ ΓΑΛΑΤΑΣ   1:4 περι ] υπερ   1:17 αλλα ] αλλ   2:9 ημεις μεν ] ημεις   3:8 ενευλογηθησονται ] ευλογηθησονται   4:24 δυο ] αι δυο   5:7 ενεκοψεν ] ανεκοψεν   6:13 περιτετμημενοι ] περιτεμνομενοι

  ΠΡΟΣ ΕΦΕΣΙΟΥΣ   1:10 επι τοις ] τε εν τοις   1:12 δοξης ] της δοξης   1:18 καρδιας ] διανοιας   1:20 των νεκρων ] νεκρων   1:23 τα παντα ] παντα   2:21 οικοδομη ] η οικοδομη   3:5 ετεραις ] εν ετεραις   3:8 αγιων ] των αγιων   3:9 οικονομια ] κοινωνια   4:6 ημιν ] υμιν   4:27 μηδε ] μητε   4:32 ημιν ] υμιν   5:14 εγειρε ] εγειραι   5:21 χριστου ] θεου   5:23 ανηρ ] ο ανηρ   6:17 δεξασθαι ] δεξασθε   6:19 δοθη ] δοθειη   6:24 αφθαρσια αμην ] αφθαρσια

  ΠΡΟΣ ΦΙΛΙΠΠΗΣΙΟΥΣ   1:6 χριστου ιησου ] ιησου χριστου   1:7 εν τη απολογια ] τη απολογια   1:23 δε ] γαρ   2:1 τις σπλαγχνα ] τινα σπλαγχνα   2:21 χριστου ] του χριστου   2:27 αλλα ο ] αλλ ο | επι λυπην ] επι λυπη   3:3 θεου ] θεω   3:8 μεν ουν ] μενουνγε   4:3 ναι ερωτω ] και ερωτω   4:23 κυριου ] κυριου ημων

  ΠΡΟΣ ΚΟΛΑΣΣΑΕΙΣ   1:2 κολασσαις ] κολοσσαις   1:6 καρποφορουμενον και αυξανομενον ] καρποφορουμενον   1:14 απολυτρωσιν ] απολυτρωσιν δια του αιματος αυτου   1:20 επι τοις ] εν τοις   1:24 νυν ] ος νυν | παθημασιν ] παθημασιν μου   1:27 τι το ] τις ο   2:13 συνεζωοποιησεν υμας ] συνεζωοποιησεν | ημιν ] υμιν   2:17 χριστου ] του χριστου   2:20 ει ] ει ουν | χριστω ] τω χριστω   3:12 οικτιρμου ] οικτιρμων   3:20 εν ] τω   3:24 ληψεσθε ] αποληψεσθε   4:16 λαοδικαιων ] λαοδικεων

  ΠΡΟΣ ΘΕΣΣΑΛΟΝΙΚΕΙΣ Α   1:8 εν τη αχαια ] αχαια   1:10 των νεκρων ] νεκρων   2:2 αλλα ] αλλα και   2:6 απο αλλων ] απ αλλων   2:8 ομειρομενοι ] ιμειρομενοι   2:12 μαρτυρομενοι ] μαρτυρουμενοι   2:14 τα αυτα ] ταυτα   2:19 ιησου ] ιησου χριστου   3:3 το ] τω   3:8 στηκετε ] στηκητε   4:1 λοιπον ] το λοιπον   4:6 προειπομεν ] προειπαμεν   4:8 υμας ] ημας   4:13 θελομεν ] θελω   5:21 παντα δε ] παντα

  ΠΡΟΣ ΘΕΣΣΑΛΟΝΙΚΕΙΣ Β   1:8 ιησου ] ιησου χριστου   1:10 πιστευσασιν ] πιστευουσιν   1:12 ημων ιησου ] ημων ιησου χριστου   2:4 παντα ] παν το   3:6 παρελαβον ] παρελαβεν

  ΠΡΟΣ ΤΙΜΟΘΕΟΝ Α   1:2 χριστου ιησου ] ιησου χριστου   1:4 οικονομιαν ] οικοδομιαν   1:9 πατρολωαις ] πατραλωαις | μητρολωαις ] μητραλωαις   1:13 αλλα ] αλλ   3:2 νηφαλεον ] νηφαλιον   3:11 νηφαλεους ] νηφαλιους   5:4 αποδεκτον ] καλον και αποδεκτον   5:21 προσκλησιν ] προσκλισιν   5:25 δυνανται ] δυναται   6:5 διαπαρατριβαι ] παραδιατριβαι   6:12 εκληθης ] και εκληθης   6:17 παντα πλουσιως ] πλουσιως παντα   6:20 παραθηκην ] παρακαταθηκην

  ΠΡΟΣ ΤΙΜΟΘΕΟΝ Β   1:14 παραθηκην ] παρακαταθηκην   1:15 φυγελος ] φυγελλος   1:16 επαισχυνθη ] επησχυνθη   2:8 δαυιδ ] δαβιδ   2:19 κυριου ] χριστου   3:6 γυναικαρια ] τα γυναικαρια   3:8 μωυση ] μωυσει

  ΠΡΟΣ ΤΙΤΟΝ   2:2 νηφαλεους ] νηφαλιους   2:8 ημων ] υμων   3:8 θεω ] τω θεω

  ΠΡΟΣ ΦΙΛΗΜΟΝΑ   1:6 ημιν ] υμιν   1:7 χαριν ] χαραν   1:17 ουν με ] ουν εμε

  ΠΡΟΣ ΕΒΡΑΙΟΥΣ   1:1 εσχατου ] εσχατων   2:7 εστεφανωσας αυτον ] εστεφανωσας αυτον και κατεστησας αυτον επι τα εργα των χειρων σου   3:1 ιησουν χριστον ] χριστον ιησουν   3:2 μωυσης ] μωσης   3:3 μωυσην ] μωσην   3:5 μωυσης ] μωσης   3:13 εξ υμων τις ] τις εξ υμων   3:16 μωυσεως ] μωσεως   4:2 συγκεκραμενους ] συγκεκραμενος   4:7 δαυιδ ] δαβιδ   4:15 πεπειραμενον ] πεπειρασμενον   5:4 καλουμενος ] ο καλουμενος | ααρων ] ο ααρων   6:3 ποιησωμεν ] ποιησομεν   6:9 κρεισσονα ] κρειττονα   6:10 ενεδειξασθε ] ενδειξασθε   7:14 μωυσης ] μωσης   8:5 μωυσης ] μωσης | ποιησεις ] ποιησης   8:6 τετυχεν ] τετευχεν   8:11 πολιτην ] πλησιον   9:6 δια παντος ] διαπαντος   9:28 ουτως και ] ουτως   10:1 δυνανται ] δυναται   10:10 οι δια ] δια | ιησου ] του ιησου   10:28 μωυσεως ] μωσεως   10:34 εαυτοις ] εν εαυτοις   11:4 λαλειται ] λαλει   11:9 γην ] την γην   11:12 ως η ] ωσει   11:13 ασπασαμενοι ] πεισθεντες και ασπασαμενοι   11:16 νυν ] νυνι   11:23 μωυσης ] μωσης   11:24 μωυσης ] μωσης   11:26 αιγυπτου ] εν αιγυπτω   11:32 δαυιδ ] δαβιδ   12:2 κεκαθικεν ] εκαθισεν   12:7 εις ] ει   12:20 λιθοβοληθησεται ] λιθοβοληθησεται η βολιδι κατατοξευθησεται   12:21 μωυσης ] μωσης   12:24 κρειττον ] κρειττονα | τον ] το   12:25 γης ] της γης   12:28 λατρευομεν ] λατρευωμεν   13:5 εγκαταλειπω ] εγκαταλιπω   13:9 παραφερεσθε ] περιφερεσθε   13:15 δια παντος ] διαπαντος

  ΙΑΚΩΒΟΥ   1:5 ουκ ] μη   1:13 θεου ] του θεου   1:26 αλλα ] αλλ   1:27 θεω ] τω θεω   2:5 κοσμου ] κοσμου τουτου   2:11 μη μοιχευσεις ] μη μοιχευσης | μη φονευσεις ] μη φονευσης   2:13 ανελεος ] ανιλεως | κατακαυχαται ελεον ] και κατακαυχαται ελεος   2:18 σου εκ ] σου χωρις   3:3 ιδε ] ιδου   4:2 δια ] δε δια   4:7 αντιστητε δε ] αντιστητε   4:12 συ δε ] συ   4:13 σημερον και ] σημερον η | πορευσωμεθα ] πορευσομεθα | ποιησωμεν ] ποιησομεν | εμπορευσωμεθα ] εμπορευσομεθα | κερδησωμεν ] κερδησομεν   4:14 εσται ] εστιν | δε και ] δε   4:15 ζησωμεν ] ζησομεν | ποιησωμεν ] ποιησομεν   5:7 αυτον εως ] αυτω εως αν   5:9 κριθητε ] κατακριθητε   5:10 αδελφοι μου της κακοπαθειας ] της κακοπαθειας αδελφοι μου   5:11 ιδετε ] ειδετε | εστιν ] εστιν ο κυριος   5:12 εις υποκρισιν ] υπο κρισιν

  ΠΕΤΡΟΥ Α   1:7 εις δοξαν ] δοξαν   1:8 ειδοτες ] ιδοντες   1:12 υμιν δε ] ημιν δε   1:16 γινεσθε ] γενεσθε   2:6 διοτι ] διο και   2:12 εχοντες καλην εν τοις εθνεσιν ] εν τοις εθνεσιν εχοντες καλην   2:14 εκδικησιν ] εκδικησιν μεν   2:17 αγαπησατε ] αγαπατε   2:21 υμιν ] ημιν   3:1 κερδηθησονται ] κερδηθησωνται   3:5 θεον ] τον θεον   3:7 εγκοπτεσθαι ] εκκοπτεσθαι   3:12 οφθαλμοι ] οι οφθαλμοι   3:16 καταλαλουσιν ] καταλαλωσιν   3:17 θελοι ] θελει   3:18 υμας ] ημας | πνευματι ] τω πνευματι   3:20 απεξεδεχετο ] απαξ εξεδεχετο   3:21 ο αντιτυπον νυν και ημας ] ω και ημας αντιτυπον νυν   4:8 αγαπη ] η αγαπη   4:11 ως χορηγει ] ης χορηγει   4:19 αυτων ] εαυτων   5:3 μηδε ] μηδ   5:8 ο ] οτι ο   5:10 καλεσας υμας ] καλεσας ημας | στηριξει σθενωσει θεμελιωσει ] στηριξαι σθενωσαι θεμελιωσαι

  ΠΕΤΡΟΥ Β   1:1 συμεων ] σιμων | σωτηρος ] σωτηρος ημων   1:4 τιμια ] μεγιστα | μεγιστα ] τιμια   1:12 αει υμας ] υμας αει   2:2 ασελγειαις ] απωλειαις   2:3 νυσταξει ] νυσταζει   2:4 τηρουμενους ] τετηρημενους   2:5 αλλα ] αλλ   2:9 πειρασμου ] πειρασμων   2:14 πλεονεξιας ] πλεονεξιαις   2:15 ευθειαν ] την ευθειαν   2:18 ασελγειαις ] εν ασελγειαις   3:2 υμων ] ημων   3:3 επιθυμιας αυτων ] αυτων επιθυμιας   3:7 αυτου ] αυτω

  ΙΩΑΝΝΟΥ Α   1:4 ημων ] υμων   1:5 εστιν αυτη ] αυτη εστιν   2:23 εχει ] εχει ο ομολογων τον υιον και τον πατερα εχει   3:1 υμας ] ημας   3:15 εαυτω ] αυτω   3:16 αγαπην ] αγαπην του θεου   3:18 τη γλωσση ] γλωσση | εν εργω ] εργω   3:23 εντολην ] εντολην ημιν   4:2 γινωσκεται ] γινωσκετε   4:3 ιησουν ] τον ιησουν   4:16 αυτω μενει ] αυτω   5:6 χριστος ] ο χριστος   5:7 μαρτυρουντες ] μαρτυρουντες εν τω ουρανω ο πατηρ ο λογος και το αγιον πνευμα και ουτοι οι τρεις εν εισιν   5:8 το πνευμα ] και τρεις εισιν οι μαρτυρουντες εν τη γη το πνευμα   5:10 αυτω ] εαυτω   5:13 αιωνιον εχετε ] εχετε αιωνιον   5:15 ο εαν ] ο αν   5:20 ζωη ] η ζωη   5:21 εαυτα ] εαυτους

  ΙΩΑΝΝΟΥ Β   1:3 ημων ] υμων   1:12 εβουληθην ] ηβουληθην

  ΙΩΑΝΝΟΥ Γ   1:7 ονοματος ] ονοματος αυτου   1:11 κακοποιων ] δε κακοποιων

  ΙΟΥΔΑ   1:9 μωυσεως ] μωσεως   1:12 συνευωχουμενοι ] συνευωχουμενοι υμιν | παραφερομεναι ] περιφερομεναι   1:13 αιωνα ] τον αιωνα   1:14 αγιαις μυριασιν ] μυριασιν αγιαις   1:15 ελεγξαι ] εξελεγξαι   1:19 αποδιοριζοντες ] αποδιοριζοντες εαυτους   1:23 πυρος ] του πυρος   1:24 αυτους ] υμας

  ΑΠΟΚΑΛΥΨΙΣ ΙΩΑΝΝΟΥ   1:2 οσα ] οσα τε   1:4 απο θεου ] απο του | α ] α εστιν   1:5 πρωτοτοκος ] πρωτοτοκος εκ | αγαπωντι ] αγαπησαντι   1:6 βασιλειαν ] βασιλεις και   1:8 αλφα ] α | ω ] ω αρχη και τελος | κυριος ο θεος ] ο κυριος   1:9 ο ] ο και | κοινωνος ] συγκοινωνος | βασιλεια ] εν τη βασιλεια | υπομονη εν χριστω ιησου ] υπομονη ιησου χριστου   1:10 φωνην οπισω μου ] οπισω μου φωνην   1:11 λεγουσης ] λεγουσης εγω ειμι το α και το ω ο πρωτος και ο εσχατος και | εκκλησιαις ] εκκλησιαις ταις εν ασια   1:12 εκει επεστρεψα ] επεστρεψα | ελαλει ] ελαλησεν   1:14 ως εριον ] ωσει εριον   1:17 εθηκεν ] επεθηκεν | επ ] χειρα επ | λεγων ] λεγων μοι   1:18 θανατου και του αδου ] αδου και του θανατου   1:19 γραψον ουν ] γραψον   1:20 λυχνιαι αι επτα ] επτα λυχνιαι ας ειδες   2:1 εν εφεσω ] εφεσινης   2:2 επειρασας ] επειρασω | λεγοντας εαυτους αποστολους ειναι ] φασκοντας ειναι αποστολους   2:3 υπομονην εχεις και εβαστασας ] εβαστασας και υπομονην εχεις και | και ουκ εκοπιασας ] κεκοπιακας και ου κεκμηκας   2:4 αλλα ] αλλ   2:5 πεπτωκας ] εκπεπτωκας   2:7 τω παραδεισω ] μεσω του παραδεισου | θεου μου ] θεου   2:8 εν σμυρνη εκκλησιας ] εκκλησιας σμυρναιων   2:9 αλλα πλουσιος ] πλουσιος δε | εκ των ] των   2:10 παθειν ιδου δη ] πασχειν ιδου | ο διαβολος εξ υμων ] εξ υμων ο διαβολος   2:13 πιστιν μου ] πιστιν μου και | ο σατανας κατοικει ] κατοικει ο σατανας   2:14 εδιδαξεν ] εδιδασκεν | και φαγειν ] φαγειν   2:15 ομοιως ] ο μισω   2:16 μετανοησον ουν ] μετανοησον   2:17 φαγειν ] φαγειν απο | οιδεν ] εγνω   2:19 πιστιν και την διακονιαν ] διακονιαν και την πιστιν | τα εσχατα ] και τα εσχατα   2:20 οτι αφεις ] ολιγα οτι εας | σου ιεζαβελ η λεγει ] ιεζαβηλ την λεγουσαν | και διδασκει και πλανα τους ] διδασκειν και πλανασθαι | φαγειν ειδωλοθυτα ] ειδωλοθυτα φαγειν   2:21 και ου θελει μετανοησαι εκ της πορνειας αυτης ] εκ της πορνειας αυτης και ου μετενοησεν   2:22 βαλλω ] εγω βαλλω | εργων αυτης ] εργων αυτων   2:24 τοις λοιποις ] και λοιποις | οιτινες ] και οιτινες | βαθεα ] βαθη | βαλλω ] βαλω   2:27 συντριβησεται ] συντριβεται   3:1 ονομα ] το ονομα   3:2 στηρισον ] στηριξον | εμελλες αποβαλλειν ] μελλει αποθανειν | θεου μου ] θεου   3:4 αλλ ολιγα εχεις ] εχεις ολιγα | εν σαρδεσιν ] και εν σαρδεσιν   3:5 ομολογησω ] εξομολογησομαι   3:7 κλειν ] κλειδα | δαυιδ ] δαβιδ | κλεισει αυτην ει μη ο ανοιγων ] κλειει και κλειει | ανοιξει ] ανοιγει   3:8 ην ουδεις ] και ουδεις   3:9 ηγαπησα ] εγω ηγαπησα   3:11 ερχομαι ] ιδου ερχομαι   3:14 εν λαοδικεια εκκλησιας ] εκκλησιας λαοδικεων   3:15 ης ] ειης   3:16 ου ζεστος ουτε ψυχρος ] ουτε ψυχρος ουτε ζεστος   3:17 λεγεις ] λεγεις οτι | ο ελεεινος ] ελεεινος   3:18 χρυσιον παρ εμου ] παρ εμου χρυσιον | κολλυριον ινα εγχριση ] κολλουριον εγχρισον   3:20 και εισελευσομαι ] εισελευσομαι   4:1 ανεωγμενη ] ηνεωγμενη | λεγων ] λεγουσα   4:2 τον θρονον ] του θρονου   4:3 ομοιος ] και ο καθημενος ην ομοιος | σαρδιω ] σαρδινω | ομοιως ορασις σμαραγδινων ] ομοια ορασει σμαραγδινω   4:4 τεσσαρες και ] και τεσσαρες και | τους εικοσι ] ειδον τους εικοσι και | επι τας ] εσχον επι τας   4:5 φωναι και βρονται ] βρονται και φωναι | αυτου αι εισιν ] αι εισιν τα   4:6 ως θαλασσα ] θαλασσα   4:7 προσωπον ανθρωπου ] το προσωπον ως ανθρωπος | πετομενω ] πετωμενω   4:8 τα τεσσαρα ] τεσσαρα | εν εχον ] εαυτο ειχον | γεμουσιν ] γεμοντα | λεγοντες ] λεγοντα   4:9 δωσιν ] δωσουσιν   4:10 τεσσαρες ] και τεσσαρες | προσκυνησουσιν ] προσκυνουσιν | βαλουσιν ] βαλλουσιν   4:11 ο κυριος και ο θεος ημων ο αγιος ] κυριε | παντα ] τα παντα | ησαν ] εισιν   5:1 εξωθεν ] οπισθεν   5:2 εν φωνη ] φωνη | αξιος εστιν ] εστιν αξιος   5:3 εδυνατο ] ηδυνατο | ουρανω ανω ουτε ] ουρανω ουδε | ουτε υποκατω ] ουδε υποκατω | ουτε βλεπειν ] ουδε βλεπειν   5:4 πολυ ] πολλα | ανοιξαι ] ανοιξαι και αναγνωναι   5:5 ο εκ ] ο ων εκ | δαυιδ ο ανοιγων ] δαβιδ ανοιξαι | τας ] λυσαι τας   5:6 ειδον ] ειδον και ιδου | α ] οι | πνευματα του θεου αποστελλομενα ] του θεου πνευματα τα απεσταλμενα   5:7 ειληφεν ] ειληφεν το βιβλιον   5:8 εικοσι τεσσαρες ] εικοσιτεσσαρες | κιθαραν ] κιθαρας | προσευχαι ] αι προσευχαι   5:10 αυτους ] ημας | βασιλευσουσιν ] βασιλευσομεν   5:11 ως φωνην ] φωνην | κυκλω ] κυκλοθεν   5:12 τον πλουτον ] πλουτον   5:13 ο ] ο εστιν | επι της γης ] εν τη γη | θαλασσης ] θαλασσης α | παντας ] παντα | αιωνων αμην ] αιωνων   5:14 λεγοντα το ] ελεγον | οι ] οι εικοσιτεσσαρες | επεσον ] επεσαν | προσεκυνησαν ] προσεκυνησαν ζωντι εις τους αιωνας των αιωνων   6:1 οτι ] οτε | επτα σφραγιδων ] σφραγιδων | φωνη ] φωνης | ιδε ] βλεπε   6:2 ιδου ] ειδον και ιδου | επ αυτον ] επ αυτω   6:3 ερχου ] ερχου και βλεπε   6:4 πυρος ] πυρρος | επ αυτον ] επ αυτω | εκ ] απο | ινα ] και ινα   6:5 σφραγιδα την τριτην ] τριτην σφραγιδα | ιδε ] βλεπε και ειδον | αυτον ] αυτω   6:7 ηκουσα ] ηκουσα φωνην | λεγοντος ] λεγουσαν | ιδε ] βλεπε   6:8 ιδου ] ειδον και ιδου | ηκολουθει αυτω ] ακολουθει μετ αυτου | εδοθη αυτω ] εδοθη αυτοις | επι το τεταρτον της γης αποκτειναι ] αποκτειναι επι το τεταρτον της γης   6:9 μαρτυριαν του αρνιου ] μαρτυριαν   6:10 εκραξαν ] εκραζον | αληθινος ] ο αληθινος | εκ ] απο   6:11 εδοθη αυτοις εκαστω στολη λευκη ] εδοθησαν εκαστοις στολαι λευκαι | χρονον ] χρονον μικρον | πληρωσωσιν ] ου πληρωσονται | και οι μελλοντες ] οι μελλοντες | αποκτενεσθαι ] αποκτεινεσθαι   6:12 σεισμος ] ιδου σεισμος | μελας εγενετο ] εγενετο μελας | σεληνη ολη ] σεληνη   6:13 επεσον ] επεσαν | βαλουσα ] βαλλει | ανεμου μεγαλου ] μεγαλου ανεμου   6:14 ο ουρανος ] ουρανος | ελισσομενον ] ειλισσομενον   6:15 χιλιαρχοι και οι πλουσιοι ] πλουσιοι και οι χιλιαρχοι | ισχυροι ] δυνατοι | ελευθερος ] πας ελευθερος   7:1 τουτο ] ταυτα | τι ] παν   7:4 εκατον και τεσσαρακοντα τεσσαρες ] ρμδ | εσφραγισμενων εκ ] εσφραγισμενοι εκ   7:5 ιουδα δωδεκα χιλιαδες εσφραγισμεναι ] ιουδα ιβ χιλιαδες εσφραγισμενοι | ρουβιμ δωδεκα χιλιαδες ] ρουβην ιβ χιλιαδες εσφραγισμενοι | γαδ δωδεκα χιλιαδες ] γαδ ιβ χιλιαδες εσφραγισμενοι   7:6 ασηρ δωδεκα χιλιαδες ] ασηρ ιβ χιλιαδες εσφραγισμενοι | νεφθαλειμ δωδεκα χιλιαδες ] νεφθαλειμ ιβ χιλιαδες εσφραγισμενοι | μανασση δωδεκα χιλιαδες ] μανασση ιβ χιλιαδες εσφραγισμενοι   7:7 συμεων δωδεκα χιλιαδες ] συμεων ιβ χιλιαδες εσφραγισμενοι | λευι δωδεκα χιλιαδες ] λευι ιβ χιλιαδες εσφραγισμενοι | ισαχαρ δωδεκα χιλιαδες ] ισαχαρ ιβ χιλιαδες εσφραγισμενοι   7:8 ζαβουλων δωδεκα χιλιαδες ] ζαβουλων ιβ χιλιαδες εσφραγισμενοι | ιωσηφ δωδεκα χιλιαδες ] ιωσηφ ιβ χιλιαδες εσφραγισμενοι | βενιαμιν δωδεκα χιλιαδες εσφραγισμεναι ] βενιαμιν ιβ χιλιαδες εσφραγισμενοι   7:9 αριθμησαι ] αριθμησαι αυτον | εδυνατο ] ηδυνατο | εστωτας ] εστωτες | περιβεβλημενους ] περιβεβλημενοι | φοινικας ] φοινικες   7:10 κραζουσιν ] κραζοντες | τω θρονω ] του θρονου   7:11 ειστηκεισαν ] εστηκεσαν | τα προσωπα ] προσωπον   7:14 ειπον ] ειρηκα | κυριε μου ] κυριε | ελευκαναν ] ελευκαναν αυτας   7:15 επι τω θρονω ] επι του θρονου   7:16 ουδ ου μη ] ουδε μη   7:17 ποιμαινει ] ποιμανει | οδηγει ] οδηγησει | ζωης ] ζωσας | εκ ] απο   8:3 του θυσιαστηριου εχων ] το θυσιαστηριον εχων   8:5 τον ] το | αυτον ] αυτο | βρονται και φωναι ] φωναι και βρονται   8:7 πρωτος ] πρωτος αγγελος | εν αιματι ] αιματι | γην και το τριτον της γης κατεκαη ] γην   8:8 καιομενον ] πυρι καιομενον   8:9 κτισματων ] κτισματων των   8:10 των υδατων ] υδατων   8:11 ο αψινθος ] αψινθος | εγενετο ] γινεται | των ανθρωπων ] ανθρωπων   8:12 το τριτον αυτης μη φανη η ημερα ] η ημερα μη φαινη το τριτον αυτης   8:13 αετου πετομενου ] αγγελου πετωμενου   9:2 καιομενης ] μεγαλης   9:4 ανθρωπους ] ανθρωπους μονους   9:6 ου μη ] ουχ | απ αυτων ο θανατος ] ο θανατος απ αυτων   9:7 χρυσοι ] ομοιοι χρυσω   9:10 και εν ] ην εν | εξουσιαν εχουσιν του ] και η εξουσια αυτων   9:11 εχουσαι βασιλεα ] και εχουσιν | αγγελον ] βασιλεα τον αγγελον | αββαδων εν δε ] αβαδδων και εν   9:12 ερχεται ] ερχονται   9:14 ο εχων ] ος ειχε   9:15 εις την ημεραν ] ημεραν   9:16 των στρατευματων ] στρατευματων | ιππου ] ιππικου δυο | ηκουσα ] και ηκουσα   9:18 απο των ] υπο των | πληγων τουτων ] τουτων | απο του πυρος ] εκ του πυρος | του καπνου και ] εκ του καπνου και εκ   9:19 εξουσια των ιππων ] εξουσια αυτων | οφεων ] οφεσιν   9:20 τα ειδωλα ] ειδωλα   10:1 αγγελον ] αλλον αγγελον | η ιρις ] ιρις | κεφαλης αυτου ] κεφαλης   10:2 εχων ] ειχεν | βιβλιον ] βιβλαριδιον | της θαλασσης ] την θαλασσαν | της γης ] την γην   10:4 εμελλον ] τας φωνας εαυτων εμελλον | λεγουσαν ] λεγουσαν μοι | αυτα ] ταυτα   10:5 αυτου την δεξιαν ] αυτου   10:6 ωμοσεν ] ωμοσεν εν | ουκετι εσται ] ουκ εσται ετι   10:7 αλλ ] αλλα | ετελεσθη ] τελεσθη | τους δουλους αυτου τους προφητας ] τοις εαυτου δουλοις τοις προφηταις   10:8 βιβλιδαριον ] βιβλαριδιον | ανεωγμενον ] ηνεωγμενον | του αγγελου ] αγγελου   10:9 δουναι ] δος | βιβλιδαριον ] βιβλαριδιον   10:10 βιβλιον ] βιβλαριδιον   10:11 λεγουσιν ] λεγει | επι εθνεσιν ] εθνεσιν   11:1 λεγων ] και ο αγγελος ειστηκει λεγων   11:2 και δυο ] δυο   11:4 κυριου ] θεου   11:5 θελει αδικησαι πυρ ] θελη αδικησαι πυρ | θελει αυτους αδικησαι ουτως ] αυτους θελη αδικησαι ουτως   11:6 τον ουρανον εξουσιαν κλεισαι ] εξουσιαν κλεισαι τον ουρανον | υετος βρεχη ] βρεχη υετος | τας ημερας της προφητειας αυτων ] εν ημεραις αυτων της προφητειας | οσακις εαν θελησωσιν εν παση πληγη ] παση πληγη οσακις εαν θελησωσιν   11:7 μετ αυτων πολεμον ] πολεμον μετ αυτων   11:8 το πτωμα ] τα πτωματα | της πολεως ] πολεως | κυριος αυτων ] κυριος ημων   11:9 βλεπουσιν ] βλεψουσιν | εθνων το πτωμα ] εθνων τα πτωματα | ημισυ ] και ημισυ | μνημα ] μνηματα   11:10 χαιρουσιν ] χαρουσιν | δωσουσιν ] πεμψουσιν   11:11 εις ] επ   11:12 ηκουσα ] ηκουσαν   11:13 ημερα ] ωρα   11:14 η ουαι η τριτη ιδου ] και ιδου η ουαι η τριτη   11:15 εγενετο η βασιλεια ] εγενοντο αι βασιλειαι   11:16 τεσσαρες ] και τεσσαρες | θρονου του θεου ] θεου | επεσον ] επεσαν   11:17 ην ] ην και ο ερχομενος   11:19 διαθηκης του κυριου ] διαθηκης αυτου | βρονται ] βρονται και σεισμος   12:2 εκραζεν ] κραζει   12:3 πυρος μεγας ] μεγας πυρρος | επτα διαδηματα ] διαδηματα επτα   12:5 προς τον θρονον ] τον θρονον   12:6 εχει εκει ] εχει | υπο ] απο | εκτρεφωσιν ] τρεφωσιν   12:7 πολεμησαι μετα ] επολεμησαν κατα   12:8 ισχυσεν ουδε ] ισχυσαν ουτε | αυτω ] αυτων   12:9 σατανας ] ο σατανας   12:10 εν τω ουρανω λεγουσαν ] λεγουσαν εν τω ουρανω | εβληθη ] κατεβληθη   12:12 ουρανοι ] οι ουρανοι | τη γη και τη θαλασση ] τοις κατοικουσιν την γην και την θαλασσαν   12:14 οπως τρεφηται ] οπου τρεφεται   12:15 εκ του στοματος αυτου οπισω της γυναικος ] οπισω της γυναικος εκ του στοματος αυτου | αυτην ] ταυτην   12:17 ιησου ] του ιησου χριστου   13:1 κερατα δεκα και κεφαλας επτα ] κεφαλας επτα και κερατα δεκα | ονοματα ] ονομα   13:2 αρκου ] αρκτου   13:3 μιαν εκ ] ειδον μιαν | ωσει ] ως   13:4 τω δρακοντι τω δεδωκοτι την ] τον δρακοντα ος εδωκεν | προσεκυνησαν τω θηριω ] προσεκυνησαν το θηριον | και τις δυνατος ] τις δυναται   13:5 βλασφημιαν ] βλασφημιας | πολεμον ποιησαι ] ποιησαι   13:6 τους ] και τους   13:7 ποιησαι πολεμον ] πολεμον ποιησαι | φυλην και λαον ] φυλην   13:8 το ονομα ] τα ονοματα | τω βιβλιω ] τη βιβλω | του εσφαγμενου ] εσφαγμενου   13:10 εχει ] αιχμαλωσιαν συναγει εις   13:12 και εποιει ] και ποιει | εν αυτη κατοικουντας ] κατοικουντας εν αυτη   13:13 και πυρ ινα εκ του ουρανου καταβαινη επι ] ινα και πυρ ποιη καταβαινειν εκ του ουρανου εις   13:14 τους εμους τους ] τους | ειχεν ] εχει | και εζησεν απο της μαχαιρας ] της μαχαιρας και εζησεν   13:15 πνευμα δουναι ] δουναι πνευμα | εαν ] αν | προσκυνησωσιν τη εικονι ] προσκυνησωσιν την εικονα | αποκτανθωσιν ] ινα αποκτανθωσιν   13:16 δωσωσιν ] δωση | χαραγματα ] χαραγμα | το μετωπον ] των μετωπων   13:17 δυναται ] δυνηται | χαραγμα ] χαραγμα η   13:18 νουν ] τον νουν | εστιν εξακοσια εξηκοντα εξ ] χξς   14:1 το αρνιον ] αρνιον | αριθμος εκατον ] εκατον | εχουσαι το ονομα αυτου και ] εχουσαι   14:2 η φωνη ην ηκουσα ως ] φωνην ηκουσα   14:3 αδουσιν ] αδουσιν ως | εδυνατο ] ηδυνατο   14:4 υπο ιησου ηγορασθησαν ] ηγορασθησαν   14:5 ουχ ευρεθη εν τω στοματι αυτων ψευδος ] εν τω στοματι αυτων ουχ ευρεθη δολος | εισιν ] εισιν ενωπιον του θρονου του θεου   14:6 αγγελον πετομενον ] αλλον αγγελον πετωμενον | καθημενους ] κατοικουντας | επι παν ] παν   14:7 λεγων ] λεγοντα | κυριον ] θεον | αυτον τον ποιησαντα ] τω ποιησαντι   14:8 δευτερος αγγελος ] αγγελος | επεσεν ] επεσεν επεσεν | μεγαλη ] πολις η μεγαλη οτι | τα εθνη ] εθνη   14:9 αλλος αγγελος τριτος ] τριτος αγγελος | προσκυνει το θηριον ] το θηριον προσκυνει   14:11 εις αιωνας αιωνων αναβαινει ] αναβαινει εις αιωνας αιωνων   14:12 η υπομονη ] υπομονη | οι ] ωδε οι   14:13 λεγουσης ] λεγουσης μοι | απ αρτι ] απαρτι | λεγει ναι ] ναι λεγει   14:14 καθημενον ομοιον ] καθημενος ομοιος   14:15 φωνη μεγαλη ] μεγαλη φωνη | ηλθεν ] ηλθεν σοι | θερισαι ] του θερισαι   14:19 τον μεγαν ] την μεγαλην   14:20 εξωθεν ] εξω   15:2 αριθμου ] χαραγματος αυτου εκ του αριθμου   15:3 μωυσεως ] μωσεως | εθνων ] αγιων   15:4 αγιος ] οσιος   15:5 ηνοιγη ] ιδου ηνοιγη   15:6 οι εχοντες ] εχοντες | οι ησαν ενδεδυμενοι ] ενδεδυμενοι | λαμπρον ] και λαμπρον   15:8 εδυνατο ] ηδυνατο   16:1 επτα φιαλας ] φιαλας   16:2 εις ] επι | επι ] εις | προσκυνουντας τη εικονι αυτου ] τη εικονι αυτου προσκυνουντας   16:4 τριτος ] τριτος αγγελος   16:5 ει ] κυριε ει | ο οσιος ] και ο εσομενος   16:6 αξιοι ] αξιοι γαρ   16:7 του ] αλλου εκ του   16:8 εν πυρι τους ανθρωπους ] τους ανθρωπους εν πυρι   16:9 εβλασφημησαν οι ανθρωποι ] εβλασφημησαν   16:10 πεμπτος ] πεμπτος αγγελος | εμασωντο ] εμασσωντο   16:12 εκτος ] εκτος αγγελος | ευφρατην ] τον ευφρατην | ανατολης ] ανατολων   16:13 ακαθαρτα τρια ] τρια ακαθαρτα | ως βατραχοι ] ομοια βατραχοις   16:14 δαιμονιων ] δαιμονων | βασιλεις ] βασιλεις της γης και   16:16 αρμαγεδων ] αρμαγεδδων   16:17 εβδομος ] εβδομος αγγελος | επι ] εις   16:18 αστραπαι ] φωναι | φωναι ] αστραπαι | και σεισμος ] και σεισμος εγενετο   17:1 λεγων ] λεγων μοι   17:2 οι κατοικουντες την γην εκ του οινου της πορνειας αυτης ] εκ του οινου της πορνειας αυτης οι κατοικουντες την γην   17:3 ονοματα ] ονοματων   17:4 πορφυρουν ] πορφυρα | κοκκινον ] κοκκινω και | χρυσιω ] χρυσω | ποτηριον χρυσουν ] χρυσουν ποτηριον | τα ακαθαρτα της ] ακαθαρτητος   17:6 αγιων ] αγιων και   17:7 ερω σοι ] σοι ερω   17:8 βλεποντων οτι ην το θηριον ] βλεποντες το θηριον ο τι ην | και παρεσται ] καιπερ εστιν   17:9 επτα ορη εισιν ] ορη εισιν επτα   17:10 εισιν επτα ] επτα εισιν | επεσον ] επεσαν και | δει αυτον ] αυτον δει   17:13 εχουσιν γνωμην ] γνωμην εχουσιν | αυτων ] εαυτων | διδοασιν ] διαδιδωσουσιν   17:16 και το ] επι το | γυμνην ποιησουσιν αυτην ] γυμνην   17:17 γνωμην μιαν ] μιαν γνωμην | τελεσθωσιν οι λογοι ] τελεσθη τα ρηματα   18:1 μετα ] και μετα   18:2 ισχυρα φωνη ] εν ισχυι φωνη μεγαλη | επεσεν ] επεσεν επεσεν   18:3 πεπτωκασιν ] πεπωκεν   18:4 εξελθε ] εξελθετε | εκ των πληγων αυτης ινα μη λαβητε ] ινα μη λαβητε εκ των πληγων αυτης   18:6 απεδωκεν ] απεδωκεν υμιν   18:7 αυτην ] εαυτην | λεγει οτι ] λεγει   18:8 κρινας ] κρινων   18:9 κλαυσουσιν ] κλαυσονται αυτην | αυτην ] αυτη   18:10 μια ] εν μια   18:11 κλαυσουσιν ] κλαιουσιν | πενθησουσιν ] πενθουσιν   18:12 βυσσινου ] βυσσου | πορφυρου ] πορφυρας   18:13 προβατα και κτηνη ] κτηνη και προβατα | ραιδων ] ρεδων   18:14 λαμπρα απωλετο ] λαμπρα απηλθεν | αυτα ου μη ευρης ] ου μη ευρησης αυτα   18:16 χρυσιω ] εν χρυσω   18:17 ο επι τοπον πλεων ] επι των πλοιων ο ομιλος   18:18 βλεποντες ] ορωντες   18:19 και λεγοντες ] λεγοντες | τα πλοια ] πλοια   18:20 αυτη ] αυτην | αγιοι και οι ] αγιοι   18:24 αιματα ] αιμα   19:1 μετα ] και μετα | ως φωνην μεγαλην οχλου πολλου ] φωνην οχλου πολλου μεγαλην | λεγοντων ] λεγοντος | δυναμις ] δοξα | δοξα του θεου ] τιμη και η δυναμις κυριω τω θεω   19:2 διεφθειρεν ] εφθειρεν | χειρος ] της χειρος   19:3 ειρηκεν ] ειρηκαν   19:4 επεσον ] επεσαν | τεσσαρες ] και τεσσαρες   19:5 απο ] εκ | αυτον ] αυτον και   19:6 λεγοντες ] λεγοντας | θεος ημων ] θεος   19:8 λαμπρον και καθαρον ] καθαρον και λαμπρον | των αγιων εστιν ] εστιν των αγιων   19:9 του θεου εισιν ] εισιν του θεου   19:10 επεσα ] επεσον | ιησου τω ] του ιησου τω   19:12 φλοξ ] ως φλοξ | εχων ονοματα γεγραμμενα και ] εχων   19:14 επι ] εφ | καθαρον ] και καθαρον   19:15 ρομφαια διστομος ] ρομφαια | παταξη ] πατασση | θυμου ] θυμου και   19:17 αγγελον ] ενα αγγελον | πετομενοις ] πετωμενοις | συναχθητε ] και συναγεσθε | το μεγα του ] του μεγαλου   19:18 μικρων τε ] μικρων   19:20 ο μετ αυτου ] μετα τουτου ο | θειω ] τω θειω   19:21 εξελθουση ] εκπορευομενη   20:1 κλειν ] κλειδα   20:2 ο σατανας ο πλανων την οικουμενην ολην ] σατανας   20:3 εκλεισεν ] εκλεισεν αυτον | πλανα ετι τα εθνη ] πλανηση τα εθνη ετι   20:4 το θηριον ουδε ] τω θηριω ουτε | μετωπον ] μετωπον αυτων | του χριστου τα ] χριστου   20:5 και οι ] οι δε | εζησαν αχρι ] ανεζησαν εως   20:6 δευτερος θανατος ] θανατος ο δευτερος   20:8 τον πολεμον ] πολεμον   20:9 εκ του ουρανου απο του θεου ] απο του θεου εκ του ουρανου   20:10 οπου και ] οπου   20:11 μεγαν λευκον ] λευκον μεγαν | αυτον ] αυτου   20:12 τους μεγαλους και τους μικρους ] μικρους και μεγαλους | θρονου ] θεου | αλλο βιβλιον ] βιβλιον αλλο   20:13 νεκρους τους εν αυτη ] εν αυτη νεκρους | νεκρους τους εν αυτοις ] εν αυτοις νεκρους   20:14 ο θανατος ο δευτερος εστιν η λιμνη του πυρος ] εστιν ο δευτερος θανατος   20:15 τω βιβλιω ] τη βιβλω   21:1 απηλθον ] παρηλθεν   21:2 και ] και εγω ιωαννης ειδον | καινην ειδον ] καινην | εκ του ουρανου απο του θεου ] απο του θεου εκ του ουρανου   21:3 λαος ] λαοι | εσται μετ αυτων ] εσται μετ αυτων θεος αυτων   21:4 εξαλειψει ] εξαλειψει ο θεος   21:5 τω θρονω ] του θρονου | παντα καινα ] καινα παντα   21:6 γεγονα ] γεγονεν εγω ειμι | αλφα ] α   21:7 ταυτα ] παντα | υιος ] ο υιος   21:8 τοις δε δειλοις ] δειλοις δε | απιστοις και αμαρτωλοις ] απιστοις | φαρμακοις ] φαρμακευσιν | ο θανατος ο δευτερος ] δευτερος θανατος   21:9 εις εκ ] προς με εις | γεμουσας ] τας γεμουσας | γυναικα την νυμφην του αρνιου ] νυμφην του αρνιου την γυναικα   21:11 ο ] και ο   21:12 εχουσα τειχος ] εχουσαν τε τειχος | εχουσα πυλωνας ] εχουσαν πυλωνας | εστιν ονοματα ] εστιν   21:13 απο ανατολων ] απ ανατολης | και απο βορρα ] απο βορρα | και απο νοτου ] απο νοτου   21:14 επ αυτων δωδεκα ] εν αυτοις   21:15 μετρον καλαμον ] καλαμον   21:16 οσον ] τοσουτον εστιν οσον και | σταδιους ] σταδιων | χιλιαδων δωδεκα ] χιλιαδων   21:18 ομοιον υελω ] ομοια υαλω   21:19 οι ] και οι   21:20 σαρδιον ] σαρδιος | ενατος ] εννατος | αμεθυσος ] αμεθυστος   21:21 υελος διαυγης ] υαλος διαφανης   21:23 αυτη ] εν αυτη   21:24 περιπατησουσιν τα εθνη δια του φωτος αυτης ] τα εθνη των σωζομενων εν τω φωτι αυτης περιπατησουσιν | αυτω δοξαν ] την δοξαν | τιμην των εθνων ] την τιμην αυτων   21:27 κοινον ] κοινουν   22:1 ποταμον καθαρον ] καθαρον ποταμον   22:2 εκειθεν ξυλον ] εντευθεν ξυλον | μηνα ] μηνα ενα | αποδιδους ] αποδιδουν   22:3 καταθεμα ] καταναθεμα   22:5 φωτιει ] φωτιζει   22:6 λεγει ] ειπεν | πνευματων των ] αγιων   22:7 και ιδου ] ιδου   22:8 καγω ] και εγω | ακουων και βλεπων ταυτα ] βλεπων ταυτα και ακουων | επεσον ] επεσα   22:9 ειμι ] γαρ ειμι   22:10 ο καιρος γαρ ] οτι ο καιρος   22:11 ρυπαρος ρυπαρευθητω ] ρυπων ρυπωσατω | δικαιοσυνην ποιησατω ] δικαιωθητω   22:12 ιδου ] και ιδου | εσται αυτου ] αυτου εσται   22:13 το αλφα ] ειμι το α | ο πρωτος και ο εσχατος η αρχη και το τελος ] αρχη και τελος ο πρωτος και ο εσχατος   22:15 εξω ] εξω δε | φιλων ] ο φιλων   22:16 δαυιδ ] του δαβιδ | ο πρωινος ] και ορθρινος   22:17 λεγουσιν ερχου ] λεγουσιν ελθε | ειπατω ερχου ] ειπατω ελθε | ερχεσθω ] ελθετω και | λαβετω ] λαμβανετω το   22:18 μαρτυρω εγω ] συμμαρτυρουμαι γαρ | τω ακουοντι ] ακουοντι | επιθη επ αυτα επιθησαι ] επιτιθη προς ταυτα επιθησει | τω βιβλιω ] βιβλιω   22:19 αφελη ] αφαιρη | λογων του βιβλιου ] λογων βιβλου | αφελοι ] αφαιρησει | απο του ξυλου ] απο βιβλου | αγιας ] αγιας και | τω βιβλιω ] βιβλιω   22:21 κυριου ] κυριου ημων | των αγιων ] υμων

From: http://www.bible-researcher.com/robinson-scrivener.html

• Introduction

There is a Gnostic Revival going on today. It has been fueled by the Gnostic fairy tale, The Da Vinci Code, the National Geographic Societies sponsorship, television special and publication of the Gnostic Gospel of Judas and a renewed interest in The Nag Hammadi Codices. With that in mind, I present this paper titled “Christian Gnosticisms Corruption of the Western/Alexandrian Manuscripts” for your consideration.

Please note that the word “Christian” is between quotation marks. By using the quotation marks I am indicating to the reader that I am saying that the “Christianity” of the Gnostics is not really Christianity at all. In fact, the only way that the Gnosticism that I am speaking of can be considered Christian is in the sense that they scrounged words, writings and ideas from Christianity, and then redefined, rearranged, edited and rewrote them to fit their own purposes and to advance their own false teachings. I present this paper to you, so that you will realize that the “scholarly” community is all in a frenzy about the so called Gnostic Gospels, and are in the process of rewriting early Christian History with a Gnostic spin to reflect the findings at Nag Hammadi Egypt and the recently discovered Gospel of Judas. I trust this information will be helpful.

Let me tell you a little bit about the Nag Hammadi manuscripts…

The Gnostic Discovery at Nag Hammadi Egypt & The Da Vinci Code

Nag Hammadi is a village in Egypt near the Nile River. In 1945 Six Bedouin camel drivers were digging for fertilizer when one of them uncovered a human skeleton. Next to the skeleton was an earthenware jar. Inside the jar, they found thirteen leather-bound volumes containing fifty-two treatises, hence they were called the Nag Hammadi codices. This library of ancient documents, dated around 350 AD contained texts relating to an early Christian Heresy called Gnostacism. Dan Brown’s book titled The Da Vinci Code falsely characterizes these writings as “the earliest Christian records” and the “unaltered gospels.”

These thirteen leather-bound volumes contained fifty-two treatises including – The Gospel of Thomas and Philip. They also found the Acts of Peter and the Twelve Apostles, A letter of Peter to Philip and the Apocalypse of Peter and Paul. In his book The Gnostic Discoveries, Marvin Meyer makes it clear all of the writings were Gnostic in nature, and they were all written in Coptic. Now, there is another important fact you need to know. The Nag Hammadi texts were all written in the second and third centuries AD. In The Da Vinci Code, Teabing claims that the Nag Hammadi texts are “the earliest Christian records DVC p.245. The truth is that every book in the New Testament was written in the first century AD! In fact, Gnostic beliefs did not begin to be mixed with Christianity until about 150 AD and so-called Christian Gnostic sects virtually disappeared by the 6th century. The only known exception was the Mandaean sect of Iran/Iraq.

There is also something further I should draw to your attention. Scholars regard the Gnostic gospels as not genuine, spurious, counterfeit.

• A Brief Definition and Explanation of Gnosticism

Peter Jones, professor of New Testament at Westminster Seminary California and director of Christian Witness to a Pagan Planet says this about Gnosticism –

“Gnosticism is formed from the Greek term gnosis meaning knowledge, but it means here a particular form of knowledge, namely ‘spiritual experience.’ Like all pagan spirituality, so-called ‘Christian’ Gnosticism engages in ‘sacred technologies’ (occult meditations, chanting mantras, drumming, etc.) to access the higher, spiritual self, the self that is part of God. In this essentially out-of-body experience, all physical and this-worldly restraints, like rational thinking and a sense of specific gender, fall away. In a word, the experience of ‘enlightenment’ is both the rejection of the goodness of the physical creation and an acquisition of the knowledge of the divinity of the human soul.”

Basically, Gnostics see the human soul as divine. You look within for God.

There was no consensus on a Gnostic canon of scriptures. Gnostic groups had no scruples about rewriting and adapting other religions sacred writings to fit their fancy. Many of their own works were circulated in different versions. Various sects had their own preferred rendition. Further, Gnostic groups had no unified doctrinal statement within Gnostic groups. In fact, the Nag Hummadi find revealed that a variety of different beliefs existed among different groups and individuals. For instance, some taught celibacy and others did not.

• The History of Early Corruption of The New Testament

Early Corruption of The Word of God

Purposeful efforts to alter and corrupt the New Testament began almost immediately after each Gospel and letter were written. Turn to 2 Corinthians 2:17 “For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.” The word corrupt here is a translation of the Greek word kaphleuontev – kapaleuontes (kap-ale-loo-entace) which means a huckster. One scholar said this about the word – The word was used to describe shady “wine-dealers playing tricks with their wines; mixing the new, harsh wines, so as to make them pass for old. They not only sold their wares in the market, but had wine-shops all over the town…” where then peddled their corrupt wine claiming it was genuine. They made a bundle of money by their deception.

So how is this word used in reference to the Word of God? Gnostic hucksters, and others, took the pure word of God and, like the shady wine dealers, mixed in their own philosophies, opinions and perversions and they peddled it all over as the real thing.

We know that false gospels and false letters were written and circulated while the Apostles were still alive. Turn to 2 Thessalonians 2:2 “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.” It is obvious that someone had written a letter and was circulating it, claiming that is was from the Apostle Paul and other disciples. Paul says the letter is a bogus, fake, a fraud.”

Turn in your Bibles to 2 Peter 2:1-3 “But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. 2 And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. 3 And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not.” These false prophets and teachers are said to “privily…bring in damnable heresies.” That is, they secretly introduced spurious (unauthentic, counterfeit or bogus) teachings that were “damnable heresies” or perversion of the truth. They sought to peddle these heresies among believers. And how would they do that? Certainly by their slick teachings but likely also in their writings and corruptions of what God had given in the New Testament.

• An Overview Of Gnostic Heresies

Let’s look at some of the Early Heresies that developed in the days of the Apostles, and shortly afterwards. The beginnings of these heresies are alluded to in the Epistles John, Paul and Jude. Let’s look at several of these places.

Galatians 1:6-8 “I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: 7 Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. 8 But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.”

Someone was promoting a false perverted letter or letters, and many in the church of Galatia were buying into the lie. Next, lets look at…

1 John 4:3 in the King James Bible — “And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God….”

The NIV says, “Every spirit that does not acknowledge Jesus is not of God….” You see that the NIV leaves out the word “Christ.” Why? It is because it was translated from the Alexandrian line of Greek texts that had been corrupted by the Gnostics. The so called “Christian” Gnostics believed in a dualistic Jesus Christ. Jesus was the physical Jesus and Christ was the spiritual Jesus. I will explain that more later in this paper. However, suffice it to say that this corrupt teachings influences some of the scribes who changed the Apostolic texts to reflect their Gnostic beliefs. Next in your Bibles to…

Jude 1:3-4 “Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. 4 For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.” This verse makes it obvious that “ungodly men” were turning the “grace of our God into lasciviousness.” That is what Gnostics did. They taught that the flesh was evil and therefore, it does not matter what you do with it.

Next, we are going to look at three early heresies – Gnosticism in general, Docetism, and Marcionism. Docetism and Mariconism are types of Gnosticism. There are others, but time will not allow us to consider them. But, know this, Gnosticism, had the biggest on early Christianity and also had a major influence on the transmission of New Testament, and accounts for many of the differences between the Apostolic-Traditional line and the Alexandrian-Western line of manuscripts.

• GNOSTICISM IN GENERAL

I remind you of what was mentioned earlier in this paper: There was no unified doctrinal statement among Gnostic groups. There was no consensus on a Gnostic canon of scriptures. Gnostic groups had no scruples about rewriting and adapting other religions sacred writings to fit their fancy. Many of their own works were circulated in different versions. Various sects had their own preferred rendition.

While my research indicates that Carpocrates was the founder of the “Christian” Gnostics in the first half of the second century A.D., I do not know for sure that there were not others that preceded him. There were sects of Gnostics before him that used other religions and philosophies as their basis. However, we know that Carpocrates corrupted Christian teachings because of what Irenaeus wrote. The earliest and most vivid account of the Carpocratian Gnostics can be found in Irenaeus (130-202 A.D.) work titled Against Heresy. This sect did not believe Jesus was divine. His followers did not believe they had to follow the Law of Moses or any morality. They were very licentious (immoral) in their behavior.

Gnosticism, in all of its varieties, was the most influential heresy faced by the early Church. Not only did the Gnostic corrupt many readings found in the New Testament, but offered their own writings as inspired scriptures, such as the The Gospel of Thomas, The Gospel of Peter, The Gospel of Philip, The Gospel of Judas, The Gospel of the Ebionites, The Gospel of The Twelve, The Gospel According To The Hebrews (also called The Gospel According To Matthew, not to be confused with the real Gospel of Matthew), The Gospel According to the Egyptians, The Gospel of Mary (Magdalene), The Acts of Andrew, The Acts of Peter, The Acts of John, etc. Gnosticism had a variety of forms and sects, which broadened its base and growth. Historian Will Durant calls Gnosticism “the quest of godlike knowledge (gnosis) through mystic means” (The Story Of Civilization Vol. III, p. 604). Durant is correct. Gnosticism is thinly veiled Pantheism. Pantheism is the doctrine that identifies God with and in the whole universe, every particle, tree, table, animal, and person being are part of GOD. Or, to explain it in a very basic way, the Greek word pan = all. The Greek word theos = God). Therefore it literally means “God is All” and “All is God”.

The Gnostics taught that the physical (material) is evil and the spiritual (non-material) is good. Thus, a good god (spiritual) could not have created a physical world, because good can not create evil (that is the spiritual would not create the physical). So the Gnostic god created a being (or a line of beings called aeons) removing himself from direct creation. One of these aeons, or gods, created the world. The so-called Christian Gnostics believed that Jesus was one of these aeons who created the world. Some Gnostic taught that Jesus did not have a physical body. When he walked on the earth, he left not footprints because he never really touched the earth (he being spiritual and the world physical). Others taught that only our spiritual bodies were important, so the physical body could engage in whatever acts they desired because only the spiritual body would be saved. Still other Gnostics taught that the physical body was so evil that it must be denied in order for the spiritual body to gain salvation, thus shunning marriage and certain foods (1 Timothy 4:1-3).

The influence of Gnosticism can be seen in some of the heresies of today. For example, many of the teachings stated above are found, in revised form, in the teachings of the Jehovah’s Witnesses. To the Jehovah’s Witness, Jesus is a created god, not God manifest in the flesh. It is no wonder that the Watchtower’s New World Translation changes “God was manifest in the flesh” in 1 Timothy 3:16 and replaces it with “He was made manifest in flesh.” In the TR Greek which underlies our King James Bible reads it reads yeov (theos) (God) <2316> efanerwyh (Ephanerothe) (was manifested/revealed) <5319> (5681) en (in) <1722> sarki (sarki) (the flesh) <4561>. However, the Greek text which underlines the NWT has made a change, so it is natural for the Jehovah Witnesses to choose the reading which reflects their false doctrine. What is interesting is that the NIV, NASB, ESV, and perhaps others says “He” instead of “God,” thus following part of the Gnostic corruption. Why, because the NWT, NASB, NIV and, ESV have as their base the corrupt Alexandrian text.

The same is true of John 1:18 where the NWT reads, “the only-begotten god” (Gk. monogenes theos). Again, this is because the Greek text of the NWT reads differently from the Textus Receptus Greek text that the King James Bible was translated from – “only begotten Son” (Gk. monogenes heios).

1881 Westcott & Hort – θεον ουδεις εωρακεν πωποτε μονογενης θεος ο ων εις τον κολπον του πατρος εκεινος εξηγησατο.

1894 Scrivner – θεον ουδεις εωρακεν πωποτε ο μονογενης υιος ο ων εις τον κολπον του πατρος εκεινος εξηγησατο

Again, in both of these examples, the NASV, and ESV agrees with the NWT because, they are both based on the same Greek text. It is clear that Gnostic false doctrine have influenced the various Western/Alexandrian manuscripts, and as a result of the modern translations using Greek texts based on Western manuscripts, Gnosticism influences translations today.

Before I move on, I want to point out that the phrase “only begotten god” is supported by Clement of Alexandria, Origen, Jerome, papyrus 66 and the Alexandrian (Western) line of manuscripts. The phrase “only begotten Son” is quoted by Chrysostom, Tertullian, Basil, the Old Latin and Old Syrian translations and the majority of all Greek manuscripts. Hence, you can see that the Western line of manuscripts, that underlies the modern translations, were corrupted by the Gnostics who introduced those corruptions in the texts originally. However, the Eastern or Traditional lines of manuscripts, which underlie our King James Bible were not corrupted.

• DOCETISM

Docetism is a one of many types of Gnosticism. It dates back to Apostolic times. The name comes from the Greek word dokesis, “appearance” or “semblance”, because they taught that Christ only “appeared” or “seemed” to be a man, to have been born, to have lived and suffered. This particular type of Gnosticism taught that Christ’s body was a phantom and that he did not have a real physical body. Some denied the reality of Christ’s human nature altogether, some only the reality of His human body or of His birth or death. The word Docetae which is best rendered by “Illusionists“, first occurs in a letter of Serapion, Bishop of Antioch (190-203 A.D.) to the Church at Rhossos, where troubles had arisen about the public reading of the apocryphal Gospel of Peter. Serapion at first unsuspectingly allowed it to be read, but soon after forbade it, saying that he had borrowed a copy from the sect who used it, “whom we call Docetae.”

Another variety of Docetism taught that the nature of Christ was dualistic (two-fold), spiritual and physical. Jesus was the physical, Christ was the spiritual. The Christ departed Jesus at the crucifixion, and left him on the cross to suffer and die. There was no literal bodily resurrection, just a spiritual resurrection. This certainly differs from that the New Testament Teaches. Consider the following passages of Scripture –

Colossians 2:6-9 “As ye have therefore received Christ Jesus the Lord, so walk ye in him: 7 Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving. 8 Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. 9 For in him dwelleth all the fulness of the Godhead bodily.”

Hebrews 10:5-12 “Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: 6 In burnt offerings and sacrifices for sin thou hast had no pleasure. 7 Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. 8 Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; 9 Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. 10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all. 11 And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: 12 But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;”

Luke 24:39 “Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have.”

The Docetic Gnostics wrote their own Gospels including The Acts of John and, as mentioned above, The Gospel of Peter. The Gospel of Peter was cited by Justin Martyr, Origen, and Eusebius, but was not discovered by scholars until 1886. While excavating the grave of a monk, a French archaeological team discovered this manuscript in Egypt. Only a small portion of it remains, but what does remain, gives a differing account of the crucifixion than the four Gospels. This separation of the Christ from Jesus is seen in the following quotation – “And many went about with lamps, supposing that is was night, and fell down. And the Lord cried out, saying, “My power, my power, thou hast forsaken me. And when he had said it he was taken up. And in that hour the veil of the temple of Jerusalem was rent in twain.” (Gospel of Peter, verse 5). Thus, according to the Docetics, the power of Jesus, that is the Christ, was taken up left Jesus while to die on the cross and be buried in the tomb. There was no bodily resurrection!

I point this out, because we see the same idea in Matthew 8:28. The King James Bible reads “And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?” Matthew 8:29

The NIV says, Matthew 8:29 “What do you want with us, Son of God?” This reading is from Nestle-Aland 21 and reflects the Alexandrian reading. Note that the NIV does not deny the exorciser is the “Son of God,” but that He is JESUS the Son of God. This reading clearly reflects Gnostic dualistic teaching about Jesus Christ as we see exemplified in their false Gospel of Peter.

There is another interesting fact that you should know. The Docetic Gnostics used an altered version the Gospel of Mark accordint to Irenaeus. He wrote – “Those who separate Jesus from Christ and say that Christ remained impassible while Jesus suffered, and try to bring forward the Gospel According to Mark, can be corrected out of that, if they will read it with a love of the truth.” (Ireaneus’ Against Heresies, cited from Early Christian Fathers Vol 1; translated by Cyril C. Richardson and published by The Westminster Press, page 382).

Let’s move on to Marcionism…

• MARCIONISM

Marcion was born in between 85 to 110 A.D. No one knows for sure. He founded his own Gnostic oriented heretical sect in about 144 A.D. He taught that the God of the Old Testament could not have been the Father of Jesus Christ, because Christ speaks of His Father as a God of love, but the God of the Jews was a God of wrath. Marcion taught that Jehovah, the God of the Old Testament, created the world, but that all created flesh was evil. The soul/spirit of man was created by a greater god, one who was above Jehovah. This greater god created the spiritual realm and was the true Father of Jesus Christ. To release man’s soul from his flesh, this greater god sent Christ. Christ appeared, in the form of a thirty-year-old man, in a spiritual body that appeared to be physical but was not a physical body. Salvation was gained by renouncing Jehovah and all things physical. Marcion rejected the Hebrew Scriptures, and the quotations of those Hebrew Scriptures in the New Testament. The followers of Marcion issued their own New Testament composed of Luke and Paul’s letters revised to their liking. The followers of Maricon made their revisions to support and reflect their doctrines. Ultimately, these Marcionian revisions reflect their private interpretations, and these perversions have survived in some of the ancient Greek New Testament manuscripts and account for the differences between the eclectic Greek text and the Textus Receptus.

Let me explain. Irenaeus points out that “Marcion cut up that Gospel According to Luke” (Ireaneus’ Against Heresies, p. 382). This would account for the large number of changes found in varying manuscripts of Luke and the large number of verses that are left out. It is, for example, understandable why the phrase “And when he had thus spoken, he shewed them his hands and his feet.” (Luke 24:40) would be omitted by Marcion, since he did not believe in the physical resurrection of Jesus but only in a spiritual resurrection. In fact, the apparatus of the United Bible Society’s Greek text points out that this verse is omitted by both Marcion and Codex D (UBS, 2nd ed., p. 317). This verse is omitted from the text of the NEB and RSV. Thus we see that Codex D, which is a Western line of manuscripts in the Gospels, and the RSV reflect some of the tampering done by Marcion and his followers.

There were many other “Christian” Gnostic sects that existed between about 150-300 A.D. besides the two I have named above — The Valentinians, Simonians, Ophites, Basilidianians, Cainites, Nicolaites, Mandaeisites and many more. Many of the Gnostic corruptions of New Testament Scripture have made their way into the alleged “oldest and best” manuscripts.

[Source materials include: 1911 Encyclopedia Britannica; Inspiration, Preservation and the KJV by Dr. J. Michael Bates; World Magazine April 29 & May 20, 2006; Early Heresies by Thomas Holland; The Gnostic Discoveries by Marvin Meyer; Jung and the Lost Gospels by Stephan A. Hoeller]

After serving some 32 years as a pastor I have learned that things are constantly changing in the realm of the church. Trends and fads, yes, even in churches come and go. Some are good, some are bad. Change is a way of life but not always good. Allow me to give you an example.

I have attended many ordination councils over the years. Even in those, the evidence of trends and issues become prevalent. Areas that were questioned heavily 25 years ago do not even draw a question today. I remember years ago that a candidate would be grilled heavily over “verbal plenary inspiration”. The candidate had to know and be able to explain that “inspiration” is God breathing into man the very words He wanted him to write. “Verbal” meaning that the Holy Spirit guided the writers of the Bible in the very words that they used. “Plenary”, meaning fully or completely as to the fact that every word was inspired by God from beginning to end.

I am not sure when it started but it seems to me that in the late sixties or seventies a new word, or at least more frequently used word, came on the scene. That word is “inerrancy”. In many doctrinal statements of more recent days the word “inerrancy” appears but not the phrase “verbal plenary inspiration”. I began to question in my mind why the term “inerrancy” had replaced “verbal plenary inspiration” even though it is a fine word but it does not say enough. Since new versions of the Bible keep coming on the scene and some have become preferred over the old, tried and proven KJV, I have sought to read for answers. It has been a learning experience. One of which has helped me to understand why the term “verbal plenary inspiration” is no longer being used.

There are three basic techniques in Bible translation work. Quoting the National Religious Broadcasters, January 1996 issue, an article by Harry Conay: “With regard to popular Bible translation, we frequently use terms like formal equivalence (“this is how we write what they wrote”), dynamic equivalence (“this is how we would say what they meant”), and paraphrasing (“this is how I think their intent can be more clearly stated”). (Printed in the Foundation magazine, January-February 1996 issue).

The Three Basic Techniques in Biblical Translation Work Are:

1. Formal Equivalence
2. Dynamic Equivalence
3. Paraphrasing

Let me start from the bottom up.

Paraphrasing is simply taking what the text says and rewriting it to what you think it says.

Dynamic Equivalence is not following a word for word translation but changing, adding, or subtracting from the original to make it flow as the translator sees fit. It is a step up from paraphrasing. Dr. D.A.Waite defines it in his book on “Defending the King James Version” page 89, as ” ‘Dynamic’ implies ‘change’ or ‘movement.’ These versions take a sort of idiomatic rendering from Hebrew or Greek into English. It is idiomatic in the sense that they didn’t take a word-for-word method (even when it made good sense), trying to make the words in the Hebrew or Greek equal to the words in the English. Instead they added to what was there, changed what was there and/or subtracted from what was there.” Robert J. Barnet in his book “The Word of God on Trial”, page 24, uses another name for it; calling it “concept inspiration”. He said, “The author of a paraphrase is not trying to communicate word level truth. He is giving us his own interpretation of what he thinks the Bible means. He is giving us concept level communication.” Dr. D.A.Waite has a study available of examples where the NEW AMERICAN STANDARD VERSION uses this method some 4,000 times, the NEW INTERNATIONAL VERSION with 6,653 and the NEW KING JAMES VERSION with over 2,000. (page 105, DEFENDING THE KING JAMES VERSION).

The third method is Formal Equivalence or sometimes called Verbal Equivalence. This method of translation takes the Greek and Hebrew words and renders them as closely as possible into English. This is the method used by the King James translators and is certainly a superior method.

Dr. D.A.Waite in his book, DEFENDING THE KING JAMES BIBLE, page 98 says “if you take a DYNAMIC EQUIVALENCE approach to translation as a technique instead of verbal equivalence or formal equivalence–that is, the forms and the words being rendered from Hebrew or Greek into English as closely as possible–if you take the position that it really doesn’t matter what the words are, what difference does it make which text you use? What difference does the Greek or Hebrew text make? You can change it any time you wish.”

I refer again to the article in the NRB by Harry Conay, printed in the Foundation magazine, “The more one descends on this scale from literalism to paraphrase, the more editorial interpretation takes place–and with it greater potential for human bias and error. It has been common practice for translators and editors to stress their truthfulness to the original language based on a study of extant manuscripts; few have had the hubris to inform readers they have deliberately altered, added to, and otherwise improved God’s Word. Until now.” This is the evaluation of a man who has championed DYNAMIC EQUIVALENCE but now gives a clear warning concerning where it leads.

My conclusion is that if you use the DYNAMIC EQUIVALENCE method of translation, you can no longer believe in VERBAL PLENARY INSPIRATION. That is why there has been a quiet and subtle dissolving of the term and replacing it with INERRANCY. I believe the Bible is VERBAL PLENARY INSPIRED and that demands a VERBAL EQUIVALENCE translation. Are you using the WORD OF GOD or someone’s opinion of what God said?

Introduction

The battle over Bible versions rages on. However, I have settled that issue in my mind, based on the facts, many years ago. But, I know there are may people in the pews of our churches who still struggle with the Bible Version issue. I regularly get phone calls from people who have heard that I stand for the Received Text and the King James Bible. They ask me, “Why do you advocate the use of the King James Bible?” and/or “Isn’t this version or that version a good version?”

In a clear, concise and uncomplicated way, I want to explain to the Christian struggling with the version issue, why I came to the conclusion that the King James Bible is the best version available in the English language today.

As you are reading this report, there are high stakes races on, in the publishing world, to come out with, so called, “newer and better” versions of the English Bible. And, what is their motive? There are countless versions of the English Bible on store shelves today. In my local “Christian” bookstore I believe there were about 24 different English Versions available.

Is their some noble spiritual objective behind all these modern versions like there was with William Tyndale, Myles Coverdale, John Rogers, those behind the Geneva and King James Bible? I think not! The truth be known, I fear that the publishers are rooting for revenue in the religious pigpen.

Now, for a moment, let’s cut the publishers some slack. Let’s assume, for the sake of argument, that they have noble motives. Will noble motives make their translations come out better? The answer is NO! Here’s why. They are building on the wrong foundation, right from the start! There are basically only two foundations that Bible translations have been and are being built upon. It is either the foundation of faith or the foundation of doubt.

THE FOUNDATION OF FAITH

Let’s begin with the foundation of faith. The key issue is this: I believe that God inspired the original writings of the Bible, which are called the autographa. There are many verses that teach this. Here are two key verses that I want you to see…

2 Peter 1:20-21 “Knowing this first, that no prophecy of the scripture is of any private interpretation (that is, they did not originate with man). 21 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.”

2 Timothy 3:16 “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:”

But, there is also the matter of verbal preservation of the apographa (copies of the originals). I believe that God has preserved His Words in the copies of those original writings in the Hebrew Masoretic Text of the Old Testament and the Traditional Text (Textus Receptus) of the New Testament.

I have FAITH that the God who inspired the original autographs can and did preserve the apographs so that we can say, “Thus saith the Lord; This IS the Word of God” when we hold up our King James Bibles.

Nineteenth century believing Bible scholar par excellent, John Burgon wrote in his work The Traditional Text — :  “There exists no reason for supposing that the Divine Agent, who in the first instance thus gave to mankind the Scriptures of Truth, straightway abdicated His office; took no further care of His work; abandoned those precious writings to their fate. ” The way is see it if you believe that the original writings of the Scriptures were verbally inspired by God, then of necessity they must have been providentially preserved through the ages .

The Westminster Confession of Faith published in the 1600’s says, “The Old Testament in Hebrew, and the New Testament in Greek, being immediately inspired by God and by His singular care and providence kept pure in all ages, are therefore authentical, so as in all controversies of religion the Church is finally to appeal unto them.”

My point in quoting this document is simply this; Bible believing Christians in the past, for the most part, believed in the inspiration and providential preservation of the of the Word of God. It is only in the last quarter of the 19^th century and 20^th century that that born again Christians have believed anything else!

In fact, the Bible teaches providential preservation! The Lord Jesus Christ taught providential preservation. In Matthew 4:4 we read, “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.” Did you know that no original manuscripts existed in Christ’s day? Yet Christ confidently quoted a portion of Deuteronomy 8:3 as the authoritative Word of God and it was a copy of the original without a doubt.

There are many Scriptures that indicate God has providentially preserved His Word. Here are just a few.

Psalms 12:6-7 “The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times. 7 Thou shalt keep them, O LORD, thou shalt preserve them from this generation for ever.”

Psalms 33:11 “The counsel of the LORD standeth for ever, the thoughts of his heart to all generations.”

Psalms 100:5 “For the LORD is good; his mercy is everlasting; and his truth endureth to all generations.”

Matthew 24:35 “Heaven and earth shall pass away, but my words shall not pass away.”

Luke 16:17 “And it is easier for heaven and earth to pass, than one tittle of the law to fail.”

1 Peter 1:23, 25 “Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.”

I believe God. What he promised He is able to perform (Romans 4:21). He has promised to preserved His Word(s) and I believe Him. I have the faith that He has done it. Therefore, I have chosen to use the King James Bible, because it is built on the Traditional Text, which is laid on the foundation of faith.

THE FOUNDATION OF DOUBT

What about all of the modern versions of the Bible? What foundation are they built upon? Princeton Theological Seminary textual critic Dr. Bruce Metzger (see picture to the right), who is behind the Greek text used in translating the modern versions of the Bible, writing to Dr. Kirt D. DiVietro testified that the text they founded their work on was that of Westcott and Hort. He wrote, “We took as our base at the beginning the text of Westcott and Hort and introduced changes as seemed necessary on the basis of MSS evidence.”

Modern versions are erected on the faulty foundation of doubt! Here’s why I say that. Westcott and Hort speculated, with no evidence to support their idea, that the “pure” text of the New Testament had been lost. They said that the Antiochian text (also called the Traditional Text, Textus Receptus, etc.), the text type behind the King James New Testament, was an artificial and arbitrarily invented text, fabricated between 250 A.D. and 350 A.D. In fact, Westcott and Hort asserted that it remained lost until the 19^th century when Vaticanus was rediscovered 1845 in the Vatican library, where it had lain since 1481 and Sinaiticus was discovered in a wastebasket in St. Catherine’s Monastery in 1844.

Figure it out. If you believe their conjured theory, that means people were without the Word of God for 1500 years! Therefore, the question must be, were Westcott and Hort correct? Had the Word of God been lost for 1500 years?

Dr. F. H. A Scrivener wrote:

“Dr. Hort’s System is entirely destitute of historical foundation….We are compelled to repeat as emphatically as ever our strong conviction that the hypothesis to whose proof he has devoted so many laborious years, is destitute not only of historical foundation, but of all probability…” (Dr. F. H. A. Scrivener’s Plain Introduction, 1883, pp. 537, 542).

Further, he stated;

“There is little hope for the stability of their imposing structure (speaking of Westcott & Hort), if its foundations have been laid on the sandy ground of ingenious conjecture.  And, since barely the smallest vestige of historical evidence has ever been alleged in support of the views of these accomplished editors, their teaching must either be received as intuitively true, or dismissed from our consideration as precarious and even visionary.”  (Dr. F. H. A. Scrivener’s Plain Introduction, 1883, p. 531).

In summary, I have chosen to use the English Bible that is built on the solid foundation of faith, believing that God has preserved His Words in the Masoretic Hebrew text and the Textus Receptus Greek text, and that the King James Bible “preserves” in the English language, by accurate translation that preserved Hebrew Masoretic and Textus Receptus Greek texts.

By the same token, I must say that if you hold to a modern version of the Bible, you have chosen the sandy ground of ingenious conjecture. The critical scholars behind the modern versions do not believe that God preserved His Words as He said He did. In fact, they are not sure where His Words are. They are frantically revising, adding, deleting, modifying, and changing God’s Words as is right in their own eyes.

Will you choose the solid foundation of faith or the sandy foundation of doubt?

Once the foundation is laid the building begins! Those who are building on the foundation of doubt have a low regard for the Scriptures while those who are building on the foundation of faith have a high regard for the Scriptures.

A LOW REGARD FOR THE SCRIPTURES

Would you trust a preacher or a Bible scholar who said the Bible was just a book like any other book? I hope that not a single person listening or reading this would trust him. Yet, millions of Christians, who use the modern versions of the Bible, essentially trust the judgment of those who treat the Bible as just another book. Here’s proof…

Dr. Edward Hills wrote, “Westcott (picture to the right) and Hort followed an essentially naturalistic Method. Indeed they prided themselves on treating the text of the New Testament as they would that of any other book, making little or nothing of inspiration and providence.” (Edward F. Hills, The King James Version Defended, pp. 65,66).

In other words, they treated the Bible just like they would the works of Plato, Shakespeare, C. S. Lewis, J. K. Rowling or any other fallible book. In fact, neither believed in the infallibility of the Bible.

Brooke Foss Westcott stated emphatically, “”No one now, I suppose, holds that the first three chapters of Genesis, for example, give a literal history – I could never understand how anyone reading them with open eyes could think they did.”

Further he wrote, “I never read of the account of a miracle but I seem instinctively to feel its improbability, and discover some want of evidence in the account of it.” (Life and Letters of Brooke Foss Westcott; page 216) Again Westcott said, “I reject the word infallibility of Holy Scriptures overwhelmingly.” (The Life and Letters of Brook Foss Westcott, p.207).

Concerning Fenton John Anthony Hort (picture to the right), Dr. Wilbur Pickering writes, “Hort did not hold to a high view of inspiration.” (The Identity of the New Testament Text, p.212).

Some might protest that the low regard of the Scriptures held by Westcott and Hort has nothing to do with the modern versions of today. You are wrong.

First, the new Bible versions are built on the Greek New Testament compiled by them.

Secondly, current day New Version Potentate Princeton Theological Seminary Professor Bruce Metzger has a low regard for the Scriptures as well. He doubts Moses alone authored the Pentateuch. As Co-editor of the New Oxford Annoted Bible RSV he wrote or approved of notes asserting that the Pentateuch is “a matrix of myth, legend, and history” that “took shape over a long period of time” and is “not to be read as history.” Job is called an “ancient folktale.” And the book of Isaiah was written by at least three men. Jonah is called “popular legend.” Then add to that that Metzger claims that the Gospels are composed of material gathered from oral tradition. The problem is, he completely ignores the inspiration of the Holy Spirit and the testimony of the Bible itself!

Exodus 24:4 “And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of Israel.”

John 7:19 Jesus said, “Did not Moses give you the law, and yet none of you keepeth the law? Why go ye about to kill me?”

Matthew 12:40 Jesus said, “For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth.”

Let me ask you a question. How can you trust a Bible that has been tampered with by men who neither respect it nor hold it in any higher regard than they would the works of Shakespeare? The answer is clear, you cannot.

A HIGH REGARD FOR THE BIBLE

I have a high regard for the Scriptures. I believe it stands forever. Isaiah 40:8 “The grass withereth, the flower fadeth: but the word of our God shall stand for ever.”

I believe that through the Word of God people are born again. John 20:31 “But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.” Romans 10:17 “So then faith cometh by hearing, and hearing by the word of God.” 1 Peter 1:23 “Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.

I will not align myself with those who profane the Scriptures. The King James Bible is founded upon Traditional Text types collated by men who had a high regard for the Bible. Consider for instance, the often-maligned Desidarius Erasmus. He wrote the following in the Preface to his Greek New Testament, which clearly shows he reverenced and loved the Holy Scriptures…

“These holy pages will summon up the living image of His mind. They will give you Christ Himself, talking, healing, dying, rising, the whole Christ in a word; they will give Him to you in an intimacy so close that He would be less visible to you if He stood before your eyes.” (An Introduction to the Textual Criticism of the New Testament; Robertson; p. 54)

Erasmus also wrote this:

“Therefore if you will dedicate yourself wholly to the study of the Scriptures, if you will meditate on the law of the Lord day and night, you will not be afraid of the terror of the night or of the day, but you will be fortified and trained against every onslaught of the enemy.” (Advocates of Reform: From Wyclif to Erasmus; Matthew Spinka; p. 304: by way of Sorenson; Touch Not The Unclean Thing)

Further he proclaimed,

“Christ Jesus…is the true light, alone shattering the night of earthly folly, the Splendor of paternal glory, who as he was made redemption and justification for us reborn in him, so also was made Wisdom (as Paul testifies): ‘We preach Christ crucified, to the Jews a stumbling block, and to the Gentiles foolishness; but to them that are called, both Jew and Greeks, Christ is the power of God and the wisdom of God.’” (Advocates of Reform: From Wyclif to Erasmus; Matthew Spinka; p. 309: by way of Sorenson; Touch Not The Unclean Thing)

There are others to consider, such as Theodore Beza. Does anyone doubt the fact that Theodore Beza had a high regard for the Bible? The reason I bring this up is that the King James translators are said to have worked primarily from his 5^th edition of the Received Text by Beza. If you do have any doubts about where Beza stood, I challenge you to read his book, The Christian Faith. He says this: “On the subject of the Word of God, the canonical books of the Old and New Testament…proceed from the mouth of God Himself.”

I use the King James Bible because it is built upon texts that were collated by people who had a high regard for the Word(s) of God. Further, it is the most meticulous English translation ever produced.

Next, let’s consider the manuscripts that were used. The modern versions are built on…

A FEW CORRUPT MANUSCRIPTS

For a more complete treatment of this issue, log on to uncials.htm  and read my article The Great? Uncials.

As you will recall, I shared with you a quote by Bruce Metzger. He tells how they developed their Greek text for the modern versions. He said, “We took as our base at the beginning the text of Westcott and Hort and introduced changes as seemed necessary on the basis of MSS evidence.”

So, what manuscripts did Westcott and Hort use to get their Greek New Testament? They used primarily two old 4^th century manuscripts for their work. Hort’s partiality for Codex Vaticanus (B) was practically absolute. Intuitively (without evidence) he believed it to be a near perfect representation of the Greek New Testament. Whenever pages were missing in Vaticanus he would use Codex Sinaiticus (ALEPH) to fill in the gap. And there was plenty missing from Vaticanus. Barry Burtons writes in his book Let’s Weigh the Evidence — “it omits…Matthew 3, the Pauline Pastoral Epistles (1 & 2 Timothy, Titus, Philemon), Hebrews 9:14 to 13:25, and all of Revelation… in the gospels alone it leaves out 237 words, 452 clauses and 748 whole sentences, which hundreds of later copies agree together as having the same words in the same places, the same clauses in the same places and the same sentences in the same places.” Floyd Jones further notes that Matthew 16:2-3 and Romans 16:24 are missing.

Here is another interesting fact. “It contains the Epistle of Barnabas…which teaches that water baptism saves the soul.” (Which Version is The Bible? by Floyd Jones; published by Global Evangelism of Goodyear Arizona; p. 68).

“Erasmus knew about Vaticanus B and its variant readings in 1515 AD while preparing the New Testament the New Testament Greek text. Because they read so differently from the vast majority of mss which he had seen, Erasmus considered such readings spurious.” (Which Version is The Bible? by Floyd Jones; published by Global Evangelism of Goodyear Arizona; p. 68). Further, as I understand it, Vaticanus was available to the translators of the King James Bible, but they did not use it because they knew it is unreliable…” It wasn’t until 1889-1890 that a complete facsimile was made. The manuscript remains in Vatican City to this day.

Here is a key fact you should know about Codex Vaticanus (B) — “The entire manuscript has had the text mutilated, every letter has been run over with a pen, making exact identification of many of the characters impossible.” More specifically, the manuscript is faded in places; scholars think it was overwritten letter by letter in the 10th or 11th century, with accents and breathing marks added along with corrections from the 8th, 10th and 15th centuries. Those who study manuscripts say, All this activity makes precise paleographic analysis impossible. Missing portions were supplied in the 15th century by copying other Greek manuscripts. How can you call this manuscript “the oldest and the best.”

This is a picture of the Hebrews 1 from the 4^th Century Codex Vaticanus. Though hard to see in this size, notice the marginal note between the first and second column. A corrector of the text had erased a word in verse 3 and substituted another word in its place. A second corrector came along, erased the correction, reinserted the original word, and wrote a note in the margin to castigate the first corrector. The note reads, “Fool and knave, leave the old reading, don’t change it!”

What about Codex Sinaiticus (ALEPH)? This is a Greek manuscript of the Old and New Testaments, found on Mount Sinai, in St. Catherine’s Monastery, which was a Greek Orthodox Monastery, by Constantine Tischendorf. He was visiting there in 1844, under the patronage of Frederick Augustus, King of Saxony, when he discovered 34 leaves in a rubbish basket. He was permitted to take them, but did not get the remainder of the manuscript until 1859. Konstantin Von Tischendorf identified the handwriting of four different scribes in the writing of that text. But that is not the end of the scribal problems! The early corrections of the manuscript are made from Origen’s corrupt source. As many as ten scribes tampered with the codex. Tischendorf said he “counted 14,800 alterations and corrections in Sinaiticus.” Alterations, and more alterations, and more alterations were made, and in fact, most of them are believed to be made in the 6th and 7th centuries. So much for the oldest!

“On nearly every page of the manuscript there are corrections and revisions, done by 10 different people.” He goes on to say, “…the New Testament…is extremely unreliable…on many occasions 10, 20, 30, 40, words are dropped…letters, words even whole sentences are frequently written twice over, or begun and immediately canceled. That gross blunder, whereby a clause is omitted because it happens to end in the same word as the clause preceding, occurs no less than 115 times in the New Testament.”

Here are several examples of di homoeotéleuton omissions. The word di homoeotéleuton is Greek for “because of a similar ending.” Here are some examples of the sloppy work of the scribes.

Note: In the following passages the italicized, bold words are omitted in Sinaiticus…

1 Cor. 13:1-2. Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. 2 And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.

Here the scribe had copied the verse up to the end of the first “and have not charity,” but when he looked up to his example again to continue copying, his eye fell upon the second occurrence of the phrase, from which he continued, omitting all of those words between the two occurrences of the phrase.

Now a more complicated example:

1 Cor. 15:25-27. For he must reign, till he hath put all enemies under his feet. 26 The last enemy that shall be destroyed is death. 27 For he hath put all things under his feet.

Here it is not immediately clear what has happened. But when it is known that in some early manuscripts the order of clauses is as shown below, once again we see that the scribe’s eye has jumped from the first occurrence of a phrase to the second occurrence:

For he must reign, till he hath put all enemies under his feet. For he hath put all things under his feet. The last enemy that shall be destroyed is death.

And in the very next verse another such omission:

1 Cor. 15:27-28. But when he saith all things are put under him, it is manifest that he is excepted, which did subject unto him all things. 28 And when there shall be subjected unto him all things, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.

These di homoeotéleuton omissions number about 300 in the New Testament of Codex Sinaiticus. They are not taken seriously as various readings by the editors of critical editions and in fact are not even mentioned in the notes of the critical editions of currently used translations. (Information http://www.bible-researcher.com/faulty.html ).

While these manuscripts may be (or may not be) old, it is obvious that they are corrupt. It is these corrupt manuscripts that form the basis to the modern Bible versions.

However, that is NOT the case with our King James Version of the Bible. It is based on…

MASSIVE MANUSCRIPT EVIDENCE

While it is true that there are about 45 to 50 Greek manuscripts that support the Westcott/Hort Greek text that underlies the modern versions of the Bible, you must realize that there are more than 5000 that support the Textus Receptus type text that underlies our King James Bible. Figure it out. 99% of all the manuscript evidence supports the text type that the King James Bible is translated from. Further, this text type is overwhelmingly supported by the early church fathers.

Christian friends, there is no doubt in my mind that underlying the King James New Testament is a superior Greek text!

While there are many more things that could be said, this will be my final point, that relating to the method of translation.

FORMAL EQUIVALENCY – A SUPERIOR METHOD OF TRANSLATION

The King James Bible translators used a superior method in translating called formal equivalency. Formal Equivalence, sometimes called Verbal Equivalence is a method of translation, which takes the Greek, and Hebrew words and renders them as closely as possible into English. This is the method used by the King James translators and is certainly a superior method, seeing that our Lord is concerned about every word, even the jots and tittles (Matthew 5:18; 24:35).

DYNAMIC EQUIVALENCY & PARAPHRASING –
AN INFERIOR METHOD OF TRANSLATING

The modern versions of the Bible use dynamic equivalency, also called concept inspiration in their translations. Dynamic Equivalence is not following a word for word translation but changing, adding, or subtracting from the original to make it flow as the translator sees fit. We are warned against this in the Bible (Deuteronomy 4:2; Proverbs 30:5-6; Revelation 22:19). The New International Version is this type of a version.

Then, there is one further step that is even worse and that is paraphrasing. Paraphrasing is simply taking what the text says and rewriting it to what you think it says. It is more like a condensed commentary than a Bible. The most popular paraphrase is the Living Bible. It is really not a translation at all!

I use the King James Bible because it certainly is superior in its translation. There is much more that could be said, but I will save that for another time. Therefore I will move to the summary.

The King James Bible is built on the foundation of faith by men who had a high regard for the Bible, Massive manuscript evidence to support their work. They meticulously translated the Greek and Hebrew words, rendering them as closely as possible into English.

The Modern versions are built on a foundation of doubt by men who have a low regard for the Bible. A few corrupt manuscripts were used to support their work. For the most part, they loosely translated the concepts of the Greek and Hebrew and some versions are even sloppier, not translating at all but paraphrasing.

I have to wonder. If you are not using the King James Bible, why not?

Compiled Pastor David L. Brown, Ph.D.

Papyrus Bodmer II (p66) 125 A.D.

This papyrus codex contains most of the Gospel of John and consists of 75 leaves and 39 unidentified fragments. The leaves are nearly rectangular measuring 6.4 inches high and 5.6 inches wide. The written pages are numbered consecutively from 1 to 34, 35 – 38 are missing, and then from 39 to page 108.

• Early Witnesses To The Received Text

Textual critics like D. A. Carson assert that, “there is no unambiguous evidence that the Byzantine Text-type was known before the middle of the fourth century.” However, the just is not true. Edward Miller was an accomplished textual historian living at the end of the nineteenth century. His exhaustive research showed that portions of Scripture distinctive to the Received Text were quoted extensively by notable church leaders as early as the second century and onward. (The Cause of The Corruption of The Traditional Text of the Holy Gospels; John Burgon and Edward Miller; P.64). Here are just a few specific examples of the leaders of the early church who support the readings or the Traditional or Received Text. I am indebted to Thomas M. Strouse, Ph.D. for the primary source material below.

The KJV — Mark 1:1-2 “The beginning of the gospel of Jesus Christ, the Son of God; 2 As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee.”

In Sinaiticus and Vaticanus it ways “In the Prophet Isaiah.” The RV, ASV, RSV, NIV and 95% of all of the New Bibles read this way. But there is a problem. While Mark 1:3 is a quotation of Isaiah 40:3, verse 2 is a reference to Malachi 3:1. Therefore the KJV is right.

But what about the early church; is there any evidence that indicates whether the (erroneous) reading of the modern versions or the reading of the King James (which is based on the received text) is correct? The answer is yes. Irenaeus (130-202 A.D.) said this – “Mark does thus commence his Gospel narrative The beginning of the Gospel of Jesus, Christ, the Son of God, as it is written in the prophets. . . . Plainly does, the commencement of the Gospel quote the words of the holy prophets, and point out Him.., whom they confessed as God and Lord. ” (Against Heresies III: 10:5, :11:4, :16:3)

Lets move on to another example. In my booklet called “The Great (?) Uncials” I told you that both Sinaiticus and Vaticanus omit Mark 16:9-20. Is there any support in the Early Church for this so called “longer ending” of Mark 16? Again we look to a sermon of Irenaeus (130-202 A.D.). The longer reading must have been in the New Testament he was using because he references Mark 16:19, So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God. KJV. This is what Irenaeus writes – “Also towards the conclusion of his Gospel, Mark says: So then, after the Lord Jesus had spoken to them., He was received up into heaven, and sitteth on the right hand of God.” (Against Heresies 111:10:6)

Consider Luke 22:44, “And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.” There is the claim by those who hold the Critical Text Position that verses 43-44 did not exist before the Byzantine Era (the 4^th or 5^th centuries). It that true? The answer has to be NO! Why? Because Justin (100-165 A.D.), says, “For in the memoirs which I say were drawn up by His Apostles and those who followed them, it is recorded that His sweat fell down like drops of blood while He was praying, and saying, If it be possible, let this cup pass” (Trypho 103:24)

Next, I turn your attention to John 1:18 in the KJV. The verse says, “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.” However, the NASB (New American Standard Bible) says “No man has seen God at any time; the only begotten God, who is in the bosom of the Father, He has explained Him.”

The “older manuscripts” give us the reading of the NASB. This is a Gnostic perversion. They taught there were various levels of spiritual beings or lesser Gods between God and man. J. P. Green clearly identifies the problem. He says, Vaticanus “in John 1:18 refers to Christ as the only begotten God. How can anyone claim that one that is begotten is at the same time essential God, equal in every aspect to God the Father, and to God the Holy Spirit? This makes Christ to be a created Being. And it is a Gnostic twist given to the Bible by the heretic Valentinus and his followers, who did not regard the Word and Christ as one and the same; who thought of the Son of God and the Father as being one and the same Person. Therefore, they determined to do away with the only begotten Son in order to accommodate their religion. (Unholy Hands on the Bible edited by Jay. P. Green, Sr.; Sovereign Grace Publishers; p.12).

Since several of the oldest manuscripts like Vaticanus read “only begotten God” and since these are before the Byzantine era, that must be the correct reading, right? My answer again is no! Twice Irenaeus (130-202 A.D.), in referring to the passage says “the only begotten Son of God, which is in the bosom of the Father.” (Against Heresies 111:11:6, (IV:20:6).

John 3:13 is the next passage to be considered. The KJV reads “And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.” I checked the NASB, NIV and the CEV leave this underlined phrase off. Others may as well. I did not check the other translations. But is there an early witness for the phrase the Son of man which is in heaven? Yes! Hippolytus (170-236 A.D.) in his sermon Against the Heresy of One Noetus says, And no man hath ascended up to heaven, but He that came down from heaven, even the Son of Man which is in heaven. (Against the Heresy of One Noetus I: 1:4)

John 5:3-4 in the KJV reads “In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. 4 For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had.” These verses are omitted in the NIV, again on the basis that they are only in the “less important manuscripts.” By that they mean again the “older” ones. However, Tertullian (160-221 A.D.) in one sermon On Baptism makes it clear that the passage was in the early manuscript that he was using for he says, “If it seems a novelty for an angel to be present in
waters, an example of what was to come to pass has forerun. An angel, by his intervention, was want to stir the pool at Bethsaida. They who were complaining of ill-health used to watch for him; for whoever had been the first to descend into them, after his washing ceased to complain.” (On Baptism I: 1:5)

The list goes on and on. The critical scholars claim there is no early manuscript support for the verses and portions they delete and yet a study of the sermons of the pastor in the early church quote the verses and portions the “scholars” omit as they are in the Byzantine or received text. Below are more examples.

John 6:69 KJV “And we believe and are sure that thou art that Christ, the Son of the living God.” This is supported by Irenaeus (130-202 A.D.) “By whom also Peter, having been taught, recognized Christ as the Son of the living God.” (Against Heresies III: 11:6)

Acts 8:36-37 KJV “And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? 37 And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.” Cyprian (200-258 A.D.) supports the inclusion of verse 36-37 Textus Receptus when he says, “In the Acts of the Apostles: Lo, here is water; what is there which hinders me from being baptized? Then said Phillip, If thou believest with all thine heart thou mayest.” (The Treatises of Cyprian I: 1:17)

Again, I assert, that since the reading of early church leaders match the Received or Byzantine text, that this text existed and was in use from a very early time!

1 Timothy 3:16 KJV “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.” This passage is supported by Ignatius (35-116 A.D.) “God was in the flesh.” (To the Ephesians 1:1:7), by Hippolytus (170-236 A.D.) “God was manifested in the flesh.” (Against the Heresies of Noetus I: 1:17), and Dionysius (3rd cent.) “For God was manifested in the flesh.” (Conciliations I: 1:853)

1 John 5:7-8 KJV “For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. 8 And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one.” This passage is supported by Cyprian (200-258 A.D.) who wrote “The Lord says, I and the Father are one, and again it is written of the Father, and of the Son, and of the Holy Spirit, and these three are one. ” (The Treatises of Cyprian I:1:6)

Revelation 22:14 KJV “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.” Tertullian (160-221) wrote,“Blessed are they who act according to the precepts, that they may have power over the tree of ljfe, and over the gates, for entering into the holy city.” (On Modesty I: 19:2)

Allow me to conclude with a pertinent statement from Tertullian (160-221 A.D.). He wrote, Now this heresy of yours does not receive certain Scriptures; and whichever of them it does receives it perverts by means of additions and diminutions, for the accomplishment of its own purposes. (On Prescriptions Against Heresies 1:17:1)

Why do the modern textual critics ignore the quotes of the early Church leaders? Do not their quotes demonstrate the existence the Traditional Text or Received Text? Indeed they do! And what of the ancient translations that reflect that text? Why are they ignored? For the most part, advocates of the critical text have confined themselves to debating over existing Greek manuscripts of the New Testament. However, they have largely ignored ancient translations of the New Testament which support the Received Text. The logic at this point is simple. If these early translations of the New Testament reflect the Received Text, they must have been translated from it. The manuscripts underlying these translations therefore must be very early copies of the Received Textmaybe even the autographs themselves. Do such translations exist? Yes! But lets look at one Greek Codex before we move on to these other old manuscripts.

• Bodmer II P66

“A prevailing chorus of the critical text position is that there is no historical record of the Byzantine Text (i.e., Received Text) to be found prior to the last half of the fourth centuly.” (Touch Not The Unclean Thing by David H. Sorenson; p.76) However, nothing could be further from the truth. There is enormous support for the Traditional Text found in Armenian, Ethiopic, Gothic, Old Latin, Anglo-Saxon and Syriac translations, many of them predating the earliest Greek manuscripts we possess. But despite this fact, textual critics in the nineteenth century, following the texts of the Codex Vaticanus and the Codex Sinaiticus, have altered many passages of the New Testament. Further, I find it very encouraging that more recently discovered papyrus fragments have confirmed the Majority Text. “Nineteenth-century biblical scholars claimed that much of the first fourteen chapters of the Gospel of John was corrupted by scribes in the later Byzantine Era. This claim was shown to be utterly false by the discovery of Papyrus Bodmer II (also called P66). Dated about A.D. 200, (now by many at 125 A.D.) prior to the commencement of the Byzantine Era, this Papyrus verified many of the disputed passages attributed to late Byzantine copyists and demonstrated that these passages were present in very early manuscripts.” (Modern Bible Translations Unmasked by Russell & Colin Standish; p.37-38).

Dr. Gordon Fee has shown that in John chapter 4, P66 agrees with the Traditional Text (and thus the King James Bible) 60.6% of the time when there are textual variations (Studies in the Text and Method of New Testament Textual Criticism, by Epp and Fee). While P66 is a mixed text it does demonstrate so called “Byzantine readings well before that era. Here are some examples

Reference	P66	Sinaiticus
John 4:1	kurioV (Lord)	IesouV (Jesus)
John 5:9	kai eutheoV (and immediately)	omitted
John 5:17	de IesouV (but Jesus)	de IesouV KueioV (but Jesus Christ)
John 6:36	me (me)	omitted
John 6:46	kai ten metera (and the mother).	omitted
John 6:69	o CristoV (the Christ)	omitted
John 7:10	all oV (but as)	all (but)
John 7:39	pneuma agion (Spirit Holy; Holy Ghost)	pneuma (Spirit)

(From http://members.aol.com/User192905/photos/P66.htm)

I should note that though this manuscript was originally dated to about 200 A.D, numerous scholars have updated it to 125 A.D.

• The Old Syrian Text or Peshitta

Brook Foss Westcott (1825-1903) and Fenton John Anthony Hort (1828-1892) alleged that the Alexandrian text, or the neutral text as they called it, was that which most closely followed the originals. This false allegation is still repeated by so called Fundamentalists such as Edward Glenny, of Central Baptist Theological Seminary but no at a Northwestern College, a New Evangelical School. However, you should be aware that Fenton John Anthony Hort conceded that there might be some evidence of the Syrian text (i.e., Received Text) as early as middle of the third century.

So, lets take a look at the translation called the Old Synrian Peshitta New Testament, which is in the Aramaic language. First, the word Peshitta comes from the Syrian word peshitla, which means “common.” It carries with it the implication that it was the version commonly used by the people.

The record of the Syrian versions is an important one. You will remember that Antioch in Syria is the birthplace of the word Christian. We read in Acts 11:26 “And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.” In fact, the church at Antioch was the home and sending church of the apostle Paul. In the mid and latter portion of the first century, the church at Antioch no doubt was one of the pre-eminent churches in the Christian world. This church undoubtedly was the mother church for numerous other churches of Syria during that early period of church history. What I find interesting is that the tradition of the Syrian church is that the Peshitta was the work of St. Mark while others claim the Apostle Thaddeus (Jude) translated it.

Now according to scholars, when was the Peshitta translated from Greek? A translation of the New Testament into Syrian was made about 150 A.D. according to Kenyon in his book Our Bible and the Ancient Manuscripts. This early translation of the New Testament agreed with the Traditional Text or the Received Text. And in fact there is little question, even by proponents of the critical text, that the Peshitta Version was translated from a Greek text rooted in the Received Text. (The King James Version Defended; Dr. E. V. Hills p.172). John Burgon noted that the churches of the region of Syria have always used the Peshilta. There has never been a time when these churches did not use the Received-Text-based Peshitta. The greater point, however, is that one of the earliest churches of the Christian era used a translation of the New Testament based upon the Received Text. That is a clear indication that the Received Text was the true text of the New Testament with roots leading back to autographa.

• The Old Latin, Italic or Itala Version

Dont make the mistake that many people make. When they hear the word Latin used in conjunction with the Bible or church, automatically assume that it is to be associated with the Roman Catholic Church. However, that is not true because in northern Italy, the Italic Church ahd begun in A.D. 120 according to Theodore Beza, the associate and successor of John Calvin and the great Swiss reformer. Its remoteness isolated it from the influence of the Church at Rome. The Italic Church was the forerunner of churches in this same region, which would later be called the Vaudois, or, the Waldenses. Both of these names simply mean “peoples of the valleys.” The Italic or pre-Waldensian Church produced a version of the New Testament, which was translated from the Received Text by the year 157 A.D. The noted church historian Frederic Nolan confirms this. This date is less than one hundred years after most of the books of the New Testament were written. The greater point is that the Itala (or Old Latin) was translated from the Received Text, indicating its existence to the earliest days of the New Testament church. Therefore, the Received Text clearly existed and was used by churches in early church history.

• The Gothic Version

Another early translation of the New Testament in a European language was what has come to be known as the Gothic Version. The Gothic language was used by Germanic tribes in central Europe in the fourth century. In about 350 A.D., a missionary to the Goths named Ulfilas or Wulfilas translated the New Testament into the Gothic language. Textual critic Frederic Kenyon wrote in 1912 that the Gothic Version “is for the most part that which is found in the majority of Greek manuscripts.”(Handbook to the Textual Criticism of the New Testmanet; Frederick Kenyon). In other words, Kenyon conceded that the Gothic Version was based upon the Received Text because we know that the vast “majority of manuscripts” are that which support the Received Text. The point of logic here again is simple. When the missionaiy Ulfilas translated the Gothic Version from the Received Text in about A.D. 350, it must have been in existence long before that date. When a missionaiy on the field had the Received Text with him, it certainly implied that it was the well-established, common text.

• The Ethiopic Version

This version dates to the beginning of the fourth century. While it does contain a mixed reading at times it is classified as being basically Byzantine in origin. Thus the witnesses to Africa were also of the Traditional Text. Geisler and Nix state, “This translation adheres closely, almost literally, to the Greek text of the Byzantine type.” They also classify the Armenian Version, Georgian Version, and the Slavonic Version of the same textual family, that of the Traditional Text. (A General Introduction to the Bible (Chicago: Moody Press, 1968); Norman L. Geisler and William E. Nix, 324-327).

“The clear historic indication is that the Received Text was the common text of the New Testament used throughout the civilized world from the earliest times of Christianity. Though we live in an age of relatively-rapid editing, publishing, and distribution of new Bible translations, that was not the case in the first millennium of Christianity. For translations of the Bible to exist in the second to fourth centuries based upon what is distinctively the Received Text is prima facie, historic evidence that the Received Text was the commonly used, commonly translated, and commonly copied text of the New Testament. This is apparent.

“The critical-text-position view that there is no record of any historic usage of the Received Text prior to the fifth centuly is simply wrong. There is a substantial historic record to the contrary. The text used by the churches of Jesus Christ in the first five centuries was primarily the Received Text. To be sure, there were localities which used the Alexandrian text, but they were limited largely to Alexandria and Rome.” (Touch Not The Unclean Thing; David H. Sorenson; p. 82)

“The literary history of the English Bible may be said to begin with John Wiclif, to whom is ascribed the honour of having given to his own countrymen, in or about the year 1382, the first complete Bible in their own tongue.” (A Brief Sketch of The History of The Transmission of the Bible Down To The Revised English Version of 1881-1895 by Henry Guppy; Published by Manchester University, 1936; p.8) Yet long before Wycliffe’s time portions of the Bible had been translated or paraphrased in rhyme, in both Anglo-Saxon, Anglo-Norman and in a number of dialects, which were used in various parts of the country. But before we look briefly at some of these “building blocks,” we need to discover when and how Christianity was introduced into Britain because it was Christianity that was eventually responsible from introducing the Bible to the British Isles.

The Early Introduction of Christianity to the Britons

Caesar conquered Britain in 55 BC, and for the better part of 500 years after that Rome had a strong presence there. Faded traces of Rome’s presence are still evident across the British landscape today. None the least of these is the remains of Hadrians Wall that once divided England from Scotland. Christianity was introduced early into England. “There is evidence that evangelists from the East had penetrated to Britain by the middle of the second century; as not long after Tertullian (197 AD) writes “There are places of the Britons, which were unaccessible to the Romans, but yet subdued to Christ. (The Church History of Britain by Thomas Fuller, D.D.; Volume 1, p. 28). Origen likewise wrote, “The power of God our Saviour is even with them which in Britain are divided from our world.” (Ibid.). Despite this early exposure to Christian teaching, the Bible was not available to the people. “Irenaeus (180 AD) refers to the Barbarians (Britons) who have believed without having a knowledge of the letters (New Testament Epistles), through oral teaching merely.”(History of The Christian Church; by George Park Fisher; 1907 Charles Schribners Sons; p.46). While God certainly ordained that the Gospel be preached so men might believe on Christ, He also commanded believers to search and study the Bible that they might grow and understand the things of the Lord. When the Bible is not readily available that presents BIG PROBLEM! Acts 17:11 reveals why the absence of the Scriptures is such a problem. It says, “These [the Berean believers] 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.” When the Bible is not accessible or not able to be understood, people cannot search the scriptures for themselves and therefore cannot ascertain whether the things they are being taught by their pastors and teachers are correct. With the absence of the Holy Scriptures and in the presence of Barbarian invasions, progressively the darkness of Scriptural ignorance resettled on the Britons. The last of the Roman legions left the shores of Britain in 410 AD. They had been the defenders against the barbarian invasions. The result was a series of Saxon invasions of Britain, which took place from the middle of the 5^th century and onward, which virtually cut off communication with the rest of the Roman Empire. The Saxons wreaked havoc on the cities and countryside from the east sea to the west. “Public and private edifices were destroyed, priests slain at the altars, and chieftains with their people: some part of the population flying to monasteries, others to the forests and mountains, and many to foreign parts, imply the successful ravagesagainst the unprepared and astonished natives (quote from Bede, lib.1.c.15. p.53 as recorded in The History of the Anglo-Saxon: Comprising The History of England by Sharon Turner; 4^th edition printed in London in 1823; Vol. III p.252). The Saxons were pagans and the result was that almost the whole southern part of the island turned to idolatry. “Christianity, such as it was, could only be found in the western edges of South Britain.” (An Historical Account of the English Versions of The Scriptures; in the preface to the English Hexapla of 1841; p.1).

The Gothic Versions

At this point, before we look at how and when Christianity was reintroduced into Britain, I want to focus on the Gothic versions of the Bible, particularly the translation of Ulphilas. The great ecclesiastical historian Robert Robinson writes, “Certain it is, they (the Goths) had a translation of the Scriptures into their own language so early as the time of Ulphilas, who lived in the reign of Constantine, many years before they dismembered the empire.” (Ecclesiastical Researches by Robert Robinson; Cambridge England, 1792; p. 201).

Perhaps you are wondering why I am including the Gothic translations of the Bible as one of the building blocks in our English Bible. Here is why. “The Gothic is a language of Low German origin, as well as the Anglo-Saxon and English.” (The Gospels Gothic, Anglo-Saxon, Wycliffe and Tyndale Versions by Joseph Bosworth; published by Gibbings and Company in London – 1907; p.iii). To put it more clearly, one of the primary roots of the Anglo-Saxon and English language is the Gothic language. This is readily seen when we compare the Gothic with the Anglo-Saxon and the English as we see in the chart below.

Gothic English and Anglo-Saxon Verses Compared

Bible Passage	Gothic	English	Anglo-Saxon
Luke 20:42	In bokom Psalmo	In the book of Pslams	On tham Sealme
John 10:9	Ik im thata daur	I am the door	Ic eom geat
Luke 18:4	Langai wheilai	For a (long) while	Langre tide
John 7:33	Nauh leitila wheila	Now a little while	Gut sume hwile*
Luke 20:28	Whis brothar	Whose brother	Hwaes brother
John 12:24	Kaurno whaiteis	A corn of wheat	Hwaetene corn
Mark 10:5	Hardu-hairtei	Hardness of heart	Heortan heardness
John 6:60	Hardu ist thata waurd	Hard is that word>	Heard is theos spraec^
Luke 20:29	Sibun brothryus	Seven brothers	Seofon gebrothur
Mark 9:3	Wheitos swa snaiws	White as snow	Swa hwite swa snaw
Luke 1:19	Yuke auhsne	Yokes of oxen	An getyme oxena+
Luke 8:30	Wha ist namo thein?	What is thy name?	Hwaet is thin nama?
Luke 6:48	Galeiks ist mann	He is like a man	He ys gelic men

*Yet some while or time; >After the Wiclif not KJV; ^Hard is this speech; +Literally a team of oxen

The heathen Goths settled in Dacia, to the northwest of the Black Sea at an early period. While they lived in that area many were converted to Christianity. Their leader was Bishop Theophilus, who is known to have been present at the Council of Nice in 325 AD according to his signature on records of that council. Ulphilas (also called Ulfilas, Ulfila, Wulfila in various documents) was appointed head of the Gothic Church in that area when he was but 30 years old in 348 AD. “His eminent talents, learning, and benevolence gave him unbounded influence over his countrymen. It, therefore became a proverb among the Goths, ‘Whatever is done by Ulphilas, is well done.‘” (The Gothic Anglo-Saxon, Wycliffe and Tyndale Gospels by Joseph Bosworth and George Waring; 4^th Edition 1907; p.iii). Ulphilas wrote in Latin, Greek and Gothic and “the cherished desire of his heart” (ibid) was to translate the New Testament from the original Greek into the Gothic language “that every one of his countrymen might read the word of God in his own tongue.” (Ibid). It is believed that his work was completed before 360 AD. He faithfully preached and taught his people from the Gothic Scriptures. “Ulphilas drew his water of life from the pure fountain, and delivered it to his people uncontaminated. He imbibed the doctrines of the Gospel at the fountainhead, the original Greek, and preached those doctrines to the Goths in their own nervous and expressive tongue.” (Ibid.)

The first building block of the English Bible, which was laid upon the foundation of the Apostles and prophets, Christ being the corner stone, was the Gothic language Bible.

How Was Christianity Reintroduced Into Britain?

Some people would like to attribute the reintroduction of Christianity to Gregory. We are told that one day the Catholic monk saw two fair-haired, blue-eyed boys being sold in the Roman slave market. He promptly asked who they were. “They are Angles” was the reply (because they came from Angleland later called England). Gregory said, “Not Angles, but angels and they ought to be joint-heirs with the angels in heaven.” (The Indestructible Book by Ken Connolly; Baker Books; p.53). When Gregory became pope he remembered the boys he had seen in the slave market and in 596 AD he commissioned Augustine and forty monks to take Roman Catholicism Britain. Augustine and company arrived in Kent in 597 AD just a few months before Colum Cille died in Scotland. Shortly after arriving in England, King Ethelbert gave them the use of an old Romano-British church in Canterbury as a mission base. While Augustine did have considerable influence in Britain, he was not the first to reintroduce Christianity into Britain. Thitry-four years before Augustine arrived in Kent, England, Colum Cille or Saint Columba and company established a college and church on a Scottiah isle. It was this man and his companions, not Augustine, that were first responsible for the reintroduction of Christianity to the Scots and Britons. Yet, it is impossible to properly understand the person and work of Colum Cille unless you know a little something about another person who laid the groundwork for biblical Christianity in Ireland. That person was Maewyn Succat.

Who Was Maewyn Succat?

In about 430 A.D. a young man from Britain named Maewyn Succat began to evangelize Ireland. He is more commonly known as Patricius or Saint Patrick. It is believe that he took the Latin name Patricius (Patrick) when he began his missionary work in Ireland. Part of the problem you encounter researching the life of Patrick is that there is very little authentic information available. In spite of that fact, I have confined my research to what scholars consider to be authentic information relating to Patrick. Historians indicate that there two authentic documents composed by Patrick. The first is his Epistle to the Irish more commonly called The Confession of Patrick. It begins, I Patrick, a sinner.” It is his testimony, written later in his life, which tells us about his life, his salvation, his beliefs, and his call to missionary service. It also includes a brief accounting of his missionary trials and triumphs. The second authentic document that Patricius authored is his Letter to Coroticus. This is an open letter to British Christians living under the rule of cruel King Coroticus.

There is one hymn that may have originally been authored by Patrick, but most historians believe there have been numerous additions and changes added throughout the years so that it is impossible to distinguish between what is Patrick’s and what was added later. It is called The Loric or Hymn of Patrick, but is also known as The Brestplate (or Shield) of St. Patrick and The Deers Cry. I only mention this hymn for the record. I have not used it in this research.

The Life of Patrick

Patrick was born some time between 385 and 415 A.D. No one knows for sure. He was not Irish at all, but was a “free born” son of a Roman-British decurio. A decurio was an area magistrate, a nobleman who was the leader of ten others. His Father Calpurnius or Calpornius had been “chosen the Romans to be a government official for the town of Bannavem Taberniae.” (Saint Patrick – Pioneer Missionary to Ireland by Michael J. McHugh; Christian Liberty Press; p. 7) He “also owned a farm nearby in the city of Dumbarton,” Pictland, which today is Scotland. At the time this city was under British control (Ibid. p.7). Thus, he was a Roman Brit. His father’s primary job was overseeing the collecting taxes for Rome. Calpurnius was also a deacon in their local church. His mothers name was Conchessa. His grandfather, Potitus, was a presbyter, or a pastor. Patrick lived in Britain during a very turbulent time. For 470 years, the Roman legions had held off the foreign barbarians from pillaging the English countryside. But everything changed when the last legion sailed from Britain in 410 AD. Immediately Irish warlords and others raided the once peaceful coastal towns of England. These roving bands of pirates looted, pillaged, raped and captured huge numbers of English citizens to sell as slaves to the highest bidder back in their homeland. When Patrick was about 16 years of age a fleet of 50 currachs (longboats) weaved their way toward the English shore, where Patrick and his family lived. “The warriors quickly demolished the village, and as Patricius darted among the burning houses and screaming women, he was caught.” (Christian History Magazine — Issue 60; Patrick The Saint; p.10). We learn more by reading Patricks Confession. “I was taken into captivity to Ireland with many thousands of people, and deservedly so, because we turned away from God, and did not keep His commandments, and did not obey our pastors, who used to remind us of our salvation. And the Lord brought over us the wrath of his anger and scattered us among the nations” Patrick was sold as a slave to Miliucc, a Druid tribal chieftain and put to work herding pigs and or sheep. He lived like an animal himself, having no shelter and being constantly with the animals day and night, often in hunger and thirst. He felt helpless and hopeless. Put yourself in his shoes. Imagine what it was like to go from being a privileged noblemans son to being a swine-herding slave overnight.

Patrick had ignored the Lord up to this point in his life. In his mind, he had not really needed the Lord. But things were different now, very different. His mind went back to some things that his preacher grandfather had taught him. The despair of slavery and the solitude of his occupation compelled him to see his need for Christ and remember his Christian upbringing. He writes in his confession, “I was about sixteen but did not know the true God, but in a strange land, the Lord opened my unbelieving eyes, and I was converted.” (Patrick of Ireland: The Untold Story by Rev. Roy D. Warren, Jr.). Patrick came to know Christ as his personal Savior and was freed from his slavery to sin, though is would be several more years before he escaped from his captors. But, Patrick grew in the Lord. “His devotion to the Lord Jesus Christ brought upon him a nickname, Holy-Boy” from his fellow slaves. Through the years, he learned to pray whether he was working or resting.” (The Real Saint Patrick by H. A. Ironside; FBC Press, Corona, NY; p.11). It is evident by his own testimony he learned to practice 1 Thessalonians 5:17 which says, Pray without ceasing. He writes this in his Confession: “After I came to Ireland, every day I had to tend sheep, and many times a day I prayed. The Love of God and His fear came to me more and more, and my faith was strengthened. And my spirit was moved so that in a single day I would say as many as a hundred prayers, and almost as many in the night, and this even when I was staying in the woods and on the mountains; I used to get up and pray before daylight, through snow, through frost, through rain, and I felt no harm, and there was no sloth in mebecause the spirit within me was then fervent.”

Patrick remained a slave to Miliucc for six years. Then, one night, when he was 22 years old he testifies, “I head a voice while I was sleeping say, soon you will go to your own country. See, your ship is ready.” That night he fled. Assured God was leading him, he plunged through the bogs and scaled the mountains that separated him from the sea. In his confession he says he traveled, “perhaps 200 miles.” He goes on, “I went in the strength of God who directed my way to my good, and I feared nothing until I came to that ship.'” It is obvious that Patrick believed the truth of Psalms 37:23 The steps of a good man are ordered by the LORD: and he delighteth in his way. At first, the sailors would not allow him to come on the ship, but as he turned to walk to the hut where he was staying he began to pray. He says, “before I had ended my prayer, I heard one of them shouting behind me, come, hurry, we shall take you on in good faith; make friends with us in whatever way you like. And so on that day Ihoped they would come to the faith of Jesus Christ because they were pagans.”

Three days later they landed on the coast of Gaul (today called France) but found only devastation. “Goths or Vandals had so decimated the land that no food was to be found in this once fertile area.” (Christian History Magazine — Issue 60; Patrick The Saint; p.11). For almost a month they walked searching for food until hunger overcame them. The pagan captain, who had mocked Patricks faith finally came to him and said, “You say your God is great and all-powerful? Then pray for us. We are all starving to death, and we may not survive to see another soul.”

Patrick responded, “Be converted from your faith to the Lord my God, to Whom nothing is impossible, that He may send you food in you way, even until you are satisfied; because everywhere there is abundance with Him.” (The Real Saint Patrick by H. A. Ironside; FBC Press, Corona, NY; p.11). Patrick believed the truth of Luke 1:37 For with God nothing shall be impossible. Patrick writes in his Confession, “With the help of God, so it came to pass: suddenly a herd of pigs appeared on the road before our eyes, and they killed many of them.” God indeed had provided. After quite some time, Patrick made it back to Britain and his family. He was home at last free. But, this is not the end of the narrative.

Patrick’s Call To Evangelize Ireland

Acts 16:9 is commonly called Pauls “Macedonian Call.” — And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. Paul responded and went Macedonia to proclaim the Gospel. Patrick received his Ireland Call in a similar fashion. Victoricus urged Patrick in a dream, “We beg you, holy youth, to come and walk among us once more.” (Saint Patrick – Pioneer Missionary to Ireland by Michael J. McHugh; Christian Liberty Press; p. 86) The Lord made it clear to Patrick that he was calling him back to Ireland to preach the Gospel. The problem was that his family did not want him to go. It was well known that escaped slaves were woven into giant wicker baskets, suspended over fires, and roasted alive in sacrifice to the Druids gods. But Patrick was called of God and returned to Ireland, beginning his missionary work about 430 AD. “Patrick was really a first the first missionary to barbarians beyond the reach of Roman law.” (How The Irish Saved Civilization by Thomas Cahill; Doubleday; p.108). Cahill goes on to say, “Patricks gift to the Irish was his Christianity — the first de-Romanized Christianity in human history, a Christianity without the sociopolitical baggage of the Greco-Roman world… Ireland is unique in religious history for being the only land into which Christianity was introduced without bloodshed.” (Ibid.). To be sure, Patrick was not a Catholic, though that did not stop the Roman Catholics from claiming him later and making him over in their own image. In fact, his name is nowhere to be found in Catholic writing until almost two centuries after he had died. (I think it is important to note one important clarification concerning Cahill’s remark. The first de-Romanized Christianity in human history was the Christianity of the Apostles which is recorded in the New Testament which was spread throughout the known world for the first 150 or so years after the death, resurrection and ascension of the Lord Jesus Christ.)

Biblical, Apostolic, New Testament Christianity was the message Patrick preached to the Irish pagans. He taught the Gospel message of salvation by grace through faith in Christ, not the spurious works oriented version of salvation propagated by the Roman Church. Likewise, he taught believers baptism. In fact, God so blessed his efforts spreading the Gospel that one source says, “he planted over 200 churches and had over 100,000 truly saved converts.” (Patrick of Ireland: The Untold Story by Rev. Roy D. Warren, Jr.). Archbishop Usher says, “We read in Nennius thatSt. Patrick founded 365 churches, and ordained 365 bishops, and 3,000elders.” There is no way of determining which figures are correct. But we do know that Patrick was mightily used in reaching Ireland for Christ! He says, “I am greatly a debtor to God, who has bestowed his grace so largely upon me, that multitudes were born again to God through me. The Irish, who never had the knowledge of God and worshipped only idols and unclean things, have lately become the people of the Lord, and are called the sons of God.” (History of the Christian Church by Philip Schaff; Volume 4, p.46). Schaff goes on, “He speaks of having baptized many thousands of men” (Ibid.). Patrick died on March 17^th somewhere between 465 to 493 A.D.

That brings us back to the man I spoke of at the beginning of this section, Colum Cille. There can be no doubt that Colum Cille was taught, believed and preached the pure, Apostolic, de-Romanized, New Testament Christianity that Patrick had firmly established Ireland. It is also true that Colum Cille, with his twelve companions that reintroduced New Testament Christianity, first to western Pictland (Scotland) and then to Northern England, called Northumbria.

Who Was Colum Cille or Columba?

Historical tradition holds that Crimthann was his Irish name at birth. Crimthann means fox. Anna Ritchie writes in her book Iona, “it is possible that he took the name Columba (Latin for dove) on entering the Church. The Irish name Colum or Colm was relatively common, and thus in later times Columba became known as Colum Cille (church-dove) to distinguish him from the rest.” (Ionia by Anna Ritchie; Batsford Book; p.31). Schaff says, “He received in baptism the symbolical name Colum, or in the Latin Columba (Dove, as a symbol of the Holy Ghost), to which afterwards was added cille (or kille), i.e. “of the church,” or “the dove of the cells,” on account of his frequent attendance at public worship, or, more probably, for his being the founder of many churches.” (History of the Christian Church by Philip Schaff; Volume 4, p.65).

Colum Cille was born in Gartan, in County Donegal in 521 or 522 A.D. According to Rev. T. V. Moore in his book The Culdee Church, he was “of the family of the Kings of Ulster, and related to a royal family in Scotland.” His father, Fedilmid mac Ferguso also known as Phelim was of the U Nill clan and descended from the famous Niall of the Nine Hostages. His mother was Eithne descended from a king of Leinster. Columba had a brother and three sisters. He received a very thorough classical education and also had a sound educated in the Bible and New Testament Christianity. His first teacher was a preacher named Cruithnechan and then he was mentored Bishop Finnio or Finnen. Not much else is known about his early life. More comes to light when he was in his early 40’s. He is said to have established his first church and college at Derry, Ireland in 548 AD. Others followed, notably Durrow in County Offaly, Ireland, which became famous for the Celtic artistry of its illuminated manuscripts.

Perhaps you are wondering what any of this has to do with our study on the history of the English Bible. Let me explain. Just as Patrick carried de-Romanized, New Testament, Apostolic Christianity to Ireland, so Colum Cille (Columba) carried the same de-romanized, pure, New Testament, Apostolic Christianity to Scotland and England. Here’s how it is said to have happened. During a visit to Moville, Columba is said to have secretly copied a book of Psalms belonging to Finnian. When Finnian discovered this, he insisted the copy belonged to him since it was copied from his Psalter. Colum Cille refused to hand it over, and their dispute was referred to the high king, Diarmuid to settle. He ruled: “To every cow her calf, and to every book its copy. This is perhaps the first copyright case in history, and prototype of our modern day copyright laws.

Battle for the Bible

Colum Cille did not want to give up the book of Psalms he had copied. And, he already resented Diarmuid for slaying a youth whom he had given sanctuary. In 561 AD he persuaded his kinsmen to wage war against King Diarmuid. They defeated the King and his army at Cuildreimhne in County Sligo, Ireland. As a result Colum Cille took possession of the Cathach, the Psalter written on vellum, which he had copied. The word Cathach means Battler. That Psalter still exists today and this is a picture of one of the surviving leaves.

Though he retained possession of the Psalter he had copied, the war he started to keep it was not acceptable to the Culdee church. “Tradition holds that 3001 men died fighting to gain possession of” the Cathach. (Christian History Magazine; Issue 60; p.28). A church council gathered and exiled him from his beloved Ireland. The council called on him to make amends by converting an equal number of pagans to Christianity as had been killed in the battle. In 563 AD he and 12 missionary companions sailed to the little island of Hy, commonly called Iona, which is off the coast of Scotland. “It is an inhospitable island, three miles and a half long and a mile and a half broad, partly cultivated, partly covered with hill pasture, retired dells, morass and rocks.” (History of the Christian Church by Philip Schaff; Volume 4, p. 66-67). There he established a Christian community, which consisted of a Church and a Christian College. This served as a base for training missionaries who spread the Christian faith to Scotland, the northern part of England and even to the Continent of Europe. Iona was a light-house in the darkness of heathenism. The Picts, who got their name from painting their bodies, were pagans and still painting their bodies and fighting their battles naked. Columba preached the Gospel first among the Picts. Bede writes, “He converted them by example as well as by word.” (History of the Christian Church by Philip Schaff; Volume 4, p.69)

Before I continue, I must warn you about the tainted material you will find relating to either Columba or Iona. Most all of the modern material will refer to Iona’s Christian community as a monastery. But, as Dr. Moore says, “the name (monastery) is calculated to mislead.” (The Culdee Church by Rev. T.V. Moore, D.D.; published by the Presbyterian Committee of Publication in 1868). The Christian church and college of Iona, established by Colum Cille, were not in the Roman Catholic tradition. The Catholics have gone to great lengths in their efforts to revise history and claim them. Further, the so-called “monks” need not be celibate either. The missionaries of Iona were allowed to marry, and in fact many did marry. “The institutions of Iona were not designated to cultivate eremites (religious hermits) and solitary ascetics, but to train Christian scholars and missionaries, who would go forth as soldiers of Christ, trained to conquer and occupy the outlying territory of heathenism.” (Ibid.) In fact, missionaries trained at Colum Cille’s Iona did more to carry the pure Gospel to Great Britain, France, Germany and Switzerland than any other group. It is “not generally known, that it is to this Culdee Church that England owes some of the first efforts to Christianize her people, after the Saxons had restored Paganism there (Ibid.) The reference to the Culdee Church refers to churches made up of those who had been taught and who believed the pure Gospel of the New Testament. It was the de-Romanized New Testament faith taught by Colum Cille and his followers. Colum Cille’s high standing, both in secular Celtic society and as a Christian, uniquely qualified him to carry out this mission. In addition to the works he has started in Derry, Darrow and Kells, Ireland, he established missionary outposts in Scotland and England at St. Andrews, Melrose and Lindisfarne on Holy Island, and others.

On June 9^th, 597 AD Colum Cille (later called St. Columba) died at the age of 75. From the small island Christian community that Colum Cille established has come an immense outflow of Christian missionary work, culture, art, literature and academic learning. Over 300 manuscript books are said to have been produced personally at his hand. Only one exists that scholars are sure is the work of his hand and that is the Cathach, the Psalter written on velum. Yet, many, including myself, believe the Book of Kells is his work. The Book of Kells, one of the world’s most famous illuminated manuscripts, was almost certainly written on Iona and if not by the hand Colum Cille, then it surely was done by one of his missionary-scribes.

Before we move on to the Book of Kells, it should be noted that the Celtic (Keltic) or Culdee faith, that de-Romanized, pure Gospel faith taught by Colum Cille and his followers, flourished until the Synod of Whitby in 664 AD. In 664 Oswy, the King of Northumbria Oswy summoned the Synod of Whitby to decide the dating of Easter and the tonsure (type of haircut) of monks. Oswy ‘s queen, Enfleda, came from Essex and favored the Roman Catholic Church’s practices. The arguments were presented and the King chose in favor of the Roman Catholic position. The old Culdee church, founded by Colum Cille, put up a gallant struggle for the pure Apostolic, New Testament faith for the next 500 years and was finally visibly overthrown with the suppression of the Culdees church and Bible college at St. Andrews in 1297 AD. “As Romish influence advanced it became necessary to silence the continual protest which theses men (the Culdees) maintained against the doctrines and pretensions of the Romish Church.” (The Culdee Church by Rev. T.V. Moore, D.D.; published by the Presbyterian Committee of Publication in 1868). From this point on the Culdees worked clandestinely. In fact, principles of the old Culdee Church were never completely eradicated from Great Britain and reappear in the teachings of Wycliffe and the Reformers.

 

• The Book of Kells

For centuries this beautiful Gospel codex was revered as The Great Gospel Book of Colum Cille. In 1655, Samuel O’Neale, wrote that the belief of the townspeople of Kells was that the manuscript was “written as they say by Columbkill’s own hand.” The New Testament Gospels continued to be associated with St. Colum Cille for, when the book was shown to Queen Victoria in 1849, it was introduced to the queen as St. Columba’s book. But, among so-called scholars, it is doubted that this is the case. They refer to it as The Book of Kells. To my knowledge, Bishop James Ussher was the first to refer to it as The Book of Kells, because it had been kept at the Abby of Kells in Ireland from around 807 to about1650 A.D.

Modern scholarship places the writing of The Book of Kells around the year 800 AD. It is one of the most beautifully illuminated manuscripts in the world. It contains the four gospels, preceded by prefaces, summaries, and canon tables or concordances of gospel passages. It is written on vellum and contains a Latin text of the Gospels in insular majuscule script accompanied by magnificent and intricate whole pages of decoration with smaller painted decorations appearing throughout the text. The Latin text is a combination of the Latin Vulgate intermixed and the old Latin translation. It contains 340 folios (680 pages), which include decorative initials, portraits of the Evangelists, carpet pages (decorative leaves without text) and scenes from the life of Christ are vividly illuminated in rich colors. If it was not written by Colum Cille, it then was wholly written by the missionary scribes of Colum Cille’s Church and college on the western Scottish Island of Iona and brought to Kells, County Meath, Ireland to escape Viking raiders, where it was finished. It was stolen in 1006, stripped of its gold cover, which was probably inlaid with precious stones and thrown into a ditch. The outer leaves and margins of the vellum pages were damaged by water before it was found some time afterwards. The book was then kept in Kells until 1654. In that year the governor of the town sent the book to Dublin for safety because Oliver Cromwell’s cavalry, was quartered in the church of Kells. Some years later the Bishop of Meath gave it to Trinity College where it resides today. Later in the 19th century, additional damage was done to the manuscript when some of these damaged pages were over trimmed during rebinding. In 1953 it was bound into four volumes.

Colum Cille and his Gospel book (the Book of Kells) are important building blocks in the development of the English Bible. It was Colum Cille who first reintroduced New Testament Christianity to Scotland and England and it was his missionary scribes who meticulously reproduced Psalms, Gospels and other Scripture portions, primarily in Latin, for use in teaching Bible truths and public worship.

The next major building block is getting the Scripture into the English language. As you will see, this was a long slow process. The problem is that the English language was in transition. But, as the language took shape there were many who attempted to translate portions of the Bible into the vulgar (common) language of their time.

• Caedmons Paraphrase of the Scriptures in Anglo-Saxon — 650’s AD.

“The first attempt, of which we have certain knowledge, at any thing like a paraphrase of Scripture in the Anglo-Saxon tongue to which a date can be assigned, it the poet of Caedmon in the seventh century.” (The English Hexapla; Preface: An Historical Account of the English Versions of the Scriptures by Samuel Bagster and Sons, 1841; p.2). Caedmon was a lay monk from Whitby. Caedmon “has been described as the first Saxon poet, and the Milton of our forefathers, whose gifts had been discovered while he was a poor cow-herd on the neighboring downs.” (A Brief Sketch of The History of the Transmission of the Bible Down To The Revised English Version of 1881-1895 by Henry Guppy, M.A., Litt.D.; 1934 Manchester University publication; p.9). Caedmon composed a metrical version of large portions of Old Testament history. It opens with the fall of the angels, moves to creation, and then the deluge (flood) and on to the history of the children of Israel in their departure from Egypt and entering into the promised land. To this he adds information about Nebuchadnezzar and Daniel. Here is a translation of a small portion of his work —

“Now must we praise the author of the heavenly kingdom, the Creator’s power and counsel, the deeds fo the Father of glory: how He, the eternal God, was the author of all marvels — He, who first gave to the sons of men the heaven for a roof, and then, Almighty Guardian of mankind, created the earth.” (The Encyclopedia Britannica – 11^th Edition; vol.4; p.934)

He also composed material that dealt with the main facts in the life of Our Lord Jesus Christ, and the preaching of the Apostles. In addition, many of this other poems dealt with, as Guppy says “the Divine benefits and judgments, by which he endeavoured to turn all men from the love of vice, and to excite in them the love of, and application to, good actions.” (Ibid.; p.9). The people learned and sang these religious poems or paraphrases and for a time they were their soul source of Bible knowledge. These poems are the earliest Anglo-Saxon works presenting Scripture in any form, though it must be remembered that they can by no means be considered a translation of the Scripture. Caedmon died in 680 AD.

• Aldhelm and Guthlac the Hermit – The Earliest Translators of Scripture into Anglo-Saxon — early 700’s AD

“It is impossible to ascertain with any exactness how soon there was a translation of the Holy Scriptures into the language of the inhabitants of Britain.” (The Holy Bible – The Authorized Version; Quote from the General Introduction by Rev. DOyly & Rev. Mant; Oxford 1817). The first “English” translators of whom we have any information are Aldhelm and Guthlac both in the early 700s AD. There is no record of when Aldhelm was born, but we do know that he was the Abbot of Malmesbury and Bishop of Sherbome. He made a literal translation of the Psalms into Anglo-Saxon about 706 AD to be used in the daily services of the church. He died in 709 AD.

Guthlac of Crowland, a village near Peterborough, England, was born in 674 AD. According to historians, he was the first Saxon anchorite hermit. He made a translation of the Psalms into Anglo-Saxon in the early 700s AD.

• Lindisfarne Gospels, St. Cuthberts Gospels or The Book of Durham

The Lindisfarne Gospels is one of the most cherished treasures of the British Library. It is a Latin translation of Matthew, Mark, Luke and John after Jerome’s Vulgate with the Anglo-Saxon translation added later. It is named for the monastery of Lindisfarne founded by followers of Colum Cille about 635 AD. It was established on a rocky island off the coast of Northumberland, which is today called Holy Island. “Four men are named in Aldreds colophon as contributors to the making of the Lindisfarne Gospels.” The first is Bishop Eadfrith of Lindisfarne. He is said to have written the manuscript in honor of St Cuthbert, who died in 687 AD. His part in this work is believed to have taken place around 698 AD. The second, credited with illuminating and binding it, is Bishop Etherwald of Lindisfarne, who succeeded Eadfrith 724-740 AD. The third is Billfirth the Anchorite, who provided ornaments of gold, silver and jewels for its outer casing.

“The fourth is Aldred himself, who inserted the Anglo-Saxon translation or gloss” sometime after 995 AD. (The Lindisfarne Gospels; by Janet Backhouse; Phaidon Press; p.12). A gloss differs from a translation in that it translates the text word for word between the lines, without much regard to the grammatical arrangement.

In 793 AD, without warning, Lindisfarne was raided and sacked by Vikings. Writing from the court of Charlemagne to King Ethelred of Northumbria, Alcuin of York exclaimed: … never before has such terror appeared in Britain as we have now suffered from a pagan race, nor was it thought that such an inroad from the sea could be made. Although the community soon returned to the island, it was with an increasing sense of uneasiness as monastery after monastery suffered the same fate. The Gospel volume remained at Lindisfarne (Holy Island) until the Viking (Danish) invasion of Northumbria in 875 AD. At that point Bishop Eardulf took the relics of Saint Cuthbert and other treasures of the monastery, including the Lindisfarne Gospels and the bones of the two men who had made it, his predecessors Eadfrith and Ethelwald, and set off in search of a safer home. He was accompanied by all the inhabitants of the island, seven of whom were given special charge over the relics. Their wanderings, chronicled at the beginning of the twelfth century by Symeon of Durham, lasted about seven years. There was a time when it seemed that their final destination would be Ireland. But we are told that, as the bishop and his party tried to put out to sea a terrible storm arose. Three great waves swept over the ship and the copy of the Four Gospels, richly bound in gold and jewels, was swept overboard and lost. This was taken as a sign of the St. Cuthbert’s displeasure. Therefore, the voyage was immediately abandoned. Saint Cuthbert then appeared in a dream to Hunred, one of the seven bearers, and told him where the manuscript could be found. Upon investigation, the Gospel book is said tho have been found washed up, unharmed on the sands at a low tide. According to Symeon of Durham, the manuscript was the Lindisfarne Gospels. Not long after this episode, the party finally settled at Chester-le-Street, in County Durham, where Saint Cuthberts relics remained until 995 AD, and it was there that Aldred the priest added his Anglo-Saxon gloss and colophon to the manuscript. This was probably done during the third quarter of the tenth century. It was subsequently restored to Lindisfarne, where it remained until the dissolution of the monastery in 1534. Sir Robert Cotton purchased it in the seventeenth century, through whom it passed into the keeping of the British Museum, where it is deservedly regarded as one of the nations most treasured possessions. (above paragraph adapted from material in The Lindisfarne Gospels by Janet Backhouse).

• “The Venerable”

Not long after the Lindisfarne Gospels, “Bede translated the whole Bible” according to notes in the front of an 1817 Bible I purchased in and antique store in England. (The Holy Bible – The Authorized Version; Quote from the General Introduction by Rev. DOyly & Rev. Mant; Oxford 1817). But, most other scholars disagree. However, there is agreement on this much. Bede, a native of Durham, spent the most of his life studying and writing in a monastery in Jerrow (Yerrow). He did write a series of commentaries on the entire Bible as well as an important work entitled, Ecclesiastical History of Britain. But, far and away his most important work was his translation of the Gospel of John into the Anglo-Saxon language, which was completed in the last hours of his life. This is the account of its completion.

“The illness of Bede increased, but he only laboured the more diligently (in the translation of St. John). On the Wednesday, his scribe told him that one chapter alone remained, but feared that it might be painful to him to dictate. It is easy, Bede replied; take your pen and write quickly. The work continued for some time. Then Bede directed Cuthbert to fetch his little treasures from his casket (capsella) that he might distribute them among his friends. And so he passed the remainder of the day till evening in holy and cheerful conversation. His boy scribe at last found an opportunity to remind him, with pious importunity, of his unfinished work. One sentence, dear master, still remains unwritten. He answered, Write quickly. The boy soon said, It is completed now. Well, Bede replied, thou hast said the truth; all is ended. Support my head with thy hands; I would sit in the holy place in which I was wot to pray, that so sitting I may call upon my Father. Thereupon, resting on the floor of his cell, he chanted the Gloria [Glory be to the Father, through the Son, in the Holy Spirit], and his soul immediately passed away, while the name of the Holy Spirit was on his lips.” (A General View of the History of the English Bible by Brooke Foss Westcott; 1916 MacMillan)

To my knowledge, there are no extant portions of Bedes Gospel of John. I have been able to find what John 3:16 would have looked like from a 955 A.D. Anglo-Saxon Gospel —

God lufode middan-eard swa’, daet he sealde his ‘an-cennedan sunu, daet nan ne forweorde de on hine gelyfp, ac haebbe dact ‘ece lif.

Remember, the English language was in transition until the King James Bible. It was a mixture of Gothic, Anglo-Saxon, Anglo-Norman, and French. I should also point out that Bible portions were not widely available. The only Bible most people were acquainted with were the Psalms they sang in church or portions they had memorized after hearing it by word of mouth.

• Alcuin of York — late 700’s AD

Sometime around the late 700’s or early 800’s Alcuin, the schoolmaster of York, translated the first five books of the Old Testament into the prevailing dialect. We can set the date because there are records that indicate that Alcuin died in 804 AD. Guppy quotes a portion of a sermon written by Alcuin, which seems to indicate that the distribution of the Scriptures at this time must have been much more extensive than is generally supposed. The quote reads, “The reading of the Scriptures is the knowledge of everlasting blessedness. In them man may contemplate himself as in some mirror, what sort of person he is. The reading cleanseth the reader’s soul, for, when we pray, we speak to God, and when we read the Holy Books, God speaks to us.” (A Brief Sketch of The History of the Transmission of the Bible Down to the Revised English Version of 1881-1895; by Henry Guppy; Manchester University, 1934; p.10). If the Scriptures were available and read in this era, it would have been confined to the sons of nobility. The common people would neither have had the money nor the ability to read the manuscripts.

• Alfred The Great — mid 800’s AD

Alfred the Great lived and ruled in the late 800’s AD and died in 901 AD. In the preface to his translation of Gregory’s “Pastoral Care,” which is considered to be the first of Alfred’s literary works, the king gives expression to the wish that “all the free-born youth of my people . . . may persevere in learning . . . until they can perfectly read the English Scriptures.” (Ibid. Guppy; p.10). Alfred translated the Decalogue or Ten Commandments, and passages from Exodus 21, 22 and 23. This served as the introduction of his Book of Laws, by which he ruled the country, which was popularly known as “Alfred’s Dooms.” It is likely that he also translated other portions of the Bible into Anglo-Saxon as well but it is not certain. William of Malmesbury says, “he began a version of the Psalter which was interrupted by his death.”

• Rushworth Gloss Of The Gospels — 850 AD

The Rushworth Gospels, so called, were written in Latin by an Irish scribe name MacGregol in about 850 AD. The interlinear Anglo-Saxon gloss was added by a scribe named Owun (Owen), and a priest named Faerman. The Gospels of Mark, Luke and John in the Rushworth book are so nearly identical with those of the Lindisfarne manuscript that it suggests that the translation contained may represent a publicly circulated version. It is called the Rushworth Gloss after the man who owned the book before it passed into the Bodleian Library at Oxford. John Rushworth, of Lincoln’s Inn, was Deputy Clerk to the House of Commons during the Long Parliament.

• Aelfric The Grammarian Paraphrase — late 900’s AD

Aelfric the Grammarian was a monk at Winchester and later was the abbot of both Cerne and Eynsham at the same time. While there are no exact records known to exist relating to his birth an death. Historians speculate that he died about 1020 AD. Probably in the late 900’s AD he wrote a summary account of both the Old and New Testaments. But, his principle work was the Anglo-Saxon translation or paraphrase of the first seven books of the Bible, known as “AElfric’s Heptateuch.” Several manuscripts of this work are known, the most famous of which is preserved in the British Museum. The Heptateuch is partly translated literally and partly paraphrased. “He appears to have done this work with the express intention of enabling his countrymen to read the Scriptures for themselves.” (An Historical Account of the English Versions of The Scriptures; in the preface to the English Hexapla of 1841). In one of his sermons on the importance of reading the Bible he says, “Happy is he, who reads the Scriptures, if he convert the words into action.”

• Another Anglo-Saxon Version of the Gospels — 1050’s AD

Shortly before the Norman Conquest there was another translation of the Gospels into the Anglo-Saxon language. Historians do not know who the translator was. What is interesting about this Gospel manuscript is that, in large part, it was translated from a Latin version before the time of Jerome.

• The Anglo-Norman Version of the Gospels

When the Normans, under William the Conqueror, conquered England in 1066 AD, the translation of the Scriptures into the language of the English people (Anglo-Saxon) came to a halt for all practical purposes. The conquerors made every effort to impose their Norman French language upon the conquered nation. Norman French became the language of the schools, the justice system, such as it was. It was the language of the King and his court. But, the Anglo-Saxon language retained its hold, for the most part, on the market-place, in the homes and in the every day proceedings of the common people.

While there was scarcely any translation activity, “there appears to have been an Anglo-Norman version of the Gospels, or at least a transcript of the Gospels into the dialect which was now displacing the genuine Anglo-Saxon: there are at least three such manuscripts known to be in existence, one of which is attributed to the time of William the Conqueror, the other two to the time of Henry the Second. These three manuscripts all exhibit the same translation, although with variations made by the copyists.” (Ibid. Bagster’s English Hexapla).

The contest for supremacy between the two languages had far-reaching effects. The Anglo-Saxon language spoken in England became so corrupted by its contact with the Norman French that new dialects sprang up all over the country. As time went on, the people in the northern part of the country could not understand the dialect spoken by the people in the South, and vice versa. There was no longer a common English tongue and therefore, it appears that no attempt was made to translate a complete version of the Bible or even a New Testament. Obviously, before there could be a common English Bible, there must be something approaching a common English speech. Some unifying ground had to be found. Slowly but surely a common English language began to take shape. But it will not be till the latter part of the 14^th century that the English people get their first complete Bible in their own language called Middle English.

Lets move on to the people who paraphrased or translated portions of the Scriptures in this chaotic time of the development of the English Language.

• The Ormulum Metric Gospel Portions — 1100’s AD

An Augustinian monk named Orm, Orme or Ormin made a metric paraphrase, in the style of Saxon poetry without rhyme, of the Gospels and Acts of the Apostles of each days reading. He then elaborately expounded on his paraphrase, based on the writings of AElfric, Bede, and St. Augustine. His work shows us the development of the English language in its early state. Fragments of this poetic work are preserved in the Bodleian library in Oxford. I was unable to get a first hand look at his work when I visited the library. I plan to make arrangements ahead of time on my next trip. But I do know this. No date is associated with this work, but the language indicates that is likely belongs to the 1100’s AD.

• Genesis, Exodus — 1250’s AD

Another interesting Scripture portion from this time of transition is housed in the British Museum. It is the story of Genesis and Exodus which scholars believe was written in the Suffolk area some time around 1250 AD. The author is unknown.

• Surtees Psalter, Midlands or Northern (Yorkshire) — 1250-1300

Around the same time there is a Psalter (book of Psalms) called the Surtees Psalter dated between 1250-1300 AD. What makes this Psalter unique is that it is the first work known attempting a literal translation of the scriptures into Middle English in this early stage. To this point, what we have seen are paraphrased in Middle English, but no actual word for word translations.

– – Instructions For Reading Middle English

While it is not possible for me to duplicate exactly the Middle-English alphabet, I have reproduced it as near as possible to enable you to see and hear what Middle-English sounded like. But before you can read the Psalm 23 from the Surtees Psalter in Middle English, some instruction needs to be given. When you read Middle English, it is almost imperative that you do so out loud. This will help you to make intellectual sense of the strange-looking words; what looks strange to the eye is often more familiar to the ear. In fact, one of the chief delights of reading 700-year-old English is the aha! of understanding that comes with this ongoing revelation: Middle English is a foreign language that you already know. If you have no formal training in Middle English phonology, that’s all right. It is believed that medieval English vowel sounds were more or less the same as those in modern European languages.” Early Middle English was written before (or in the earliest stages of) the “Great Vowel Shift.” Therefore give vowels the sounds they have in Spanish, or especially German: “a” is always pronounced “ah” as in “father.” The “e” is always pronounced “ay” as in “break,” except when it occurs at the end of a word, in which case it is pronounced like the unaccented schwa “uh” sound as in the German “bitte”); The “i” and “y” are always pronounced “ee” as in “fiend”; “o” is always pronounced “oh” as in “poem.” The “u” is always pronounced “oo” as in “fruit”; “ai” or “ay” are diphthongs pronounced “eye.” Medieval consonants have more or less their modern values, with a few exceptions: “gh” (whether spelled thus, or sometimes with the archaic yogh) is the guttural sound of the German or Scottish “ch,” a sound no longer used by most English speakers. Rolle and some others mainly used the archaic thorn to render the voiced “th” (as in “this” or “that”), as distinct from the unvoiced “th” of “think” or “thorn”; modern writers of English don’t seem much impoverished by the lost distinction, and neither will readers of transliterated medieval texts. There are no silent consonants, so pronounce the “k” and the “gh” in “knight” as “kuh-neeght.” (Adapted from information located at- www.dutchgirl.com/foxpaws/biographies /Ghostly_Gladness/ rollelyrics.html).

Surtees Psalter — Psalm 23

1. Lauerd me steres, noght wante sal me:
In stede of fode are me louked he.

2. He fed me ouer watre ofe fode,
Mi saule he tornes in to gode.

3. He led me ouer sties of rightwisenes,
For his name, swa hali es.

4. For, and ife .I. ga in mid schadw ofe dede,
For ou wi me erte iuel sal .i. noght drede;

5. i yherde, and i stafe ofe mighte,
ai ere me roned dai and nighte.

6. ou graied in mi sighte borde to be,
Ogaines as at droued me;

7. ou fatted in oli me heued yhite;
And mi drinke dronkenand while schire es ite!

8. And filigh me sal i mercy
Alle daies ofe mi life for-i;

9. And at .I. wone in hous ofe lauerd isse
In lenge of daies al wi blisse.

• The Shoreham Psalm — Early 1300’s

“The earliest English version in prose of an entire book of Scripture appears to have been a translation of the Psalter and Canticles (Proverbs), side by side with the Latin, made by William of Shoreham or Scorham, who in 1320 was appointed vicar of Chart Sutton, Sevenoaks, Kent, where he had been a monk.” (The Brief Sketch of The History of The Transmission of the Bible Down To The Revised English Edition of 1881-1895; by Henry Guppy; Manchester University; p. 13)

Here is Psalms 23 in the Shoreham Version —

1. Our Lord gouerne me, and noyng shal defailen to me; in e stede of pasture he sett me er.

2. He norissed me vp water of fyllyng; he turned my soule fram e fende.

3. He lad me vp e bisti3es of ri3tfulnes for his name.

4. For 3if at ich haue gon amiddes of e shadowe of de, y shal nou3t douten iuels; for ou art wy me.

5. y discipline and yn amendyng conforted me.

6. ou madest radi grace in my si3t o3ayns hem at trublen me.

7. ou makest fatt myn heued wy mercy; and my drynk makand drunken ys ful clere.

8. And y merci shal folwen me alle daies of mi lif;

9. And at ich wonne in e hous of our Lord in lenge of daies.

(The Earliest Complete English Prose Psalter, Together with Eleven Canticles and a Translation of the Athanasian Creed. Ed. Karl D. Blbring. London, 1891)

• Translations of Richard Rolle, The Hermit of Hampole — 1300’s

A key person in the history of the English Bible is a man named Richard Rolle. He “was born near the end of the 13^th century, at Thorton (now Thornton Dale), near Pickering, Yorkshire.” (The Encyclopedia Britannica – 11^th Edition; vol.R*; p.466). The following tells us of his early life.

“Richard was a clever lad. His parents were sure he was the brightest lad in Thornton-le-Dale and were prepared to invest in his abilities. Though poor they saw that he had a good education — the only means he had of making his way in the world. The readiness of Thomas Neville, of the greatest family in the North and Archdeacon of Durham, to sponsor him through Oxford must have convinced them that their faith in their son was justified. For the devout scholar with a good brain and a powerful patron a career in the Church in the fourteenth century held the promise of immense prestige, power and even wealth. The new and very successful University of Oxford was the gateway to all that. They knew their Richard would do well. He would become a priest and great preferments would follow. Archdeacon — perhaps Bishop! He would not be the first from as poor a home as theirs to achieve such eminence. And he would not forget that it was his parents’ sacrifices that had made it all possible.

Then wholly unexpectedly, he was back home at Thornton. Suddenly he had left Oxford. There had been no scandal. He hadn’t been expelled. He hadn’t failed his exams. Indeed, for some years ‘he made great progress in his study’. And then he knew that that for him was not the progress that mattered. He feared ‘to be caught in the snare of sinners’. The best explanation of his decision comes from a sentence in his greatest book ‘The Fire of Love’. He writes, ‘An old wife is more expert in God’s love than the great divine who studies for vanity that he may appear glorious and so be known and may get rents and dignities.’ The north-country puritan was outraged by the worldliness of Christian and ecclesiastical Oxford.” (A Saint for South Yorkshire: A Brief History of Richard of Hampoke; at — www.dutchgirl. com/foxpaws/biographies/Ghostly_Gladness/ rollebylunn.html; p.2)

So, at age 19 he returned home intending to become a hermit. “At first he dwelt in a woods near his home, but fearing his family would put him under restraint, he fled from Thornton and wandered about till he was recognized by John de Dalton, who had been his fellow student at Oxford, and who now provided him with a cell and the necessaries for a hermits life.” (The Catholic Encyclopedia; Richard Rolle de Hampole; by Edwin Burton; online edition). After a time “he left the Daltons, and wandered from place to place, resting when he found friends to provide for his wants. After some years of wandering he gave up his more energetic propaganda (preaching), contenting himself with advising those who sought him out. He began also to write songs and treatises by which he was to exert his widest influence. He settled in Richmondshire.” (The Encyclopedia Britannica – 11^th Edition; vol.R*; p.466). Carl McColman says his writings were “intensely personal, somewhat dramatic, and passionate both in describing the depths of his faith and experiences of God, and in attacking his detractors.” (Richard Rolle, Hermit of Hampole by Carl McColman; online article). Many of his works are in Latin. His English works were written later in his life, probably between 1340 and his death. Rolle translated many parts of the Scripture into the northern dialect of English, which include a Psalter together with a commentary, the Lord’s Prayer, the Seven Penitential Psalms, and portions of the Book of Job. Here is his translation of

Psalm 23

Lord gouerns me and nathyng sall me want; in sted of pasture thare he me sett.
On the watere of rehetynge forth he me broght; my saule he turnyd.
He led me on the stretis of rightwisnes; for his name.
ffor whi, if i had gane in myddis of the shadow of ded; i. sall noght dred illes, for thou ert with me.
Thi wand and thi staf; thai haf confortyd me.
Thou has grayid (vr. ordand) in my syght the bord; agayns thaim that angirs me.
Thou fattid my heued in oyle; and my chalice drunkynand what it is bright.
And thi mercy sall folow me; all the dayes of my lif.
And that i. won in the hows of lord; in lenght of dayes.

Some consider his greatest work to be “The Pricke of Conscience,” a lengthy poem of 9624 lines in the old Northern English dialect. While I am not knowledgeable enough of his works to give my opinion one way or the other, I can say this with confidence: Richard Rolls outrage with the worldliness of the Church and ecclesiastical education, his preaching and writing against sin, his calling others to a holy life, his exaltation of the spiritual side of religion its dead rituals, his enthusiastic love of Christ and his declaration of individual soul liberty led to the foundation of the Lollard movement that taught that the Scripture was the final authority for faith and practice, above the Church.

When he was nearly 50 he moved to Hampole, near Doncaster in South Yorkshire England. He died September 29^th, 1349 AD in the Black Death, which killed perhaps 1/3 of the total population of England. He had a great influence on his own and the next generation, laying the foundation for the first complete translation of the Bible, John Wycliffes translation, and its distribution by the Lollards.

[NOTE: My thanks to the Trinitarian Bible Society of England for providing the material from which this article was developed.]

Have you read my research report called “The Great ? Unicals?” If you have not, I would urge you to take the time to read it. It is posted several places on the web, but the most easily accessible is at — uncials.htm

In that research report I expose the fallacy of “the oldest manuscripts being the best” particularly when it comes to Sinaiticus and Vaticanus. Since 1881 Modern Bible versions have relied heavily upon Sinaiticus and Vaticanus. After careful study I assert that the so called “great uncials” ARE very corrupt and their readings detract from essential Bible doctrines. Therefore the modern versions, though alleged to be more readable, are inaccurate and corrupt. Likewise, since more than 90% of all ancient manuscripts support the Textus Receptus, which the King James Version is based on, it is of the utmost importance that English speaking people use the King James Bible and that translation work into other versions of the New Testament use the Textus Receptus.

The Trinitarian Bible Society has a very helpful list, which points out some of the key verses that are problematic when non-Textus Receptus manuscripts are used in making modern translations. They note that, “the list below is a compilation of the most important verses in which the modern versions have followed corrupted manuscripts and made drastic alterations to the printed editions of the traditionally accepted text of the New Testament.” A more complete list is available from:

The Trinitarian Bible Society
Tyndale House,
Dorset Road,
London, SW19 3NN, England
Tel.: (020) 543-7857
Fax: (020) 543-6370

E-mail: trinitarian.bible.society@ukonline.co.uk

The purpose of this list is to aid the Bible student or translator in discerning and evaluating whether a translation is founded upon these few ‘older’ and corrupt manuscripts, and if it is, to show how far astray the translation wanders. A simple comparison of the verses below with any modern translation will show the extent of corruption in the modern translation.

The Trinitarian Bible Society gives these instructions in making the comparison. “The comparison of these modern versions needs to be made by using a copy of the Authorized Version (KJV). While perfection is not claimed for the Authorized Version (KJV)it is an accurate and excellent translation which follows the Traditional or Received Text of the New Testament and was not affected by the current rage of paraphrasing.”

I must tell you that some versions will be difficult to compare because of the modern tendency among translators to use “dynamic equivalence” methods of translation. To understand “dynamic equivalency” look at Pastor F. William Darrows article titled Is Inerrancy Enough, located on our web site at — innerancy.htm

Once again, I remind you that the list below is not a complete list. It is designed to show that there are many serious omissions in the modern editions of the New Testament. In addition to omissions, a few instances of change and additions are included. Unless otherwise stated, each variant listed represents an omission.

Let me be candid. It is my earnest hope the reader will see the problems with the modern texts and versions and will change back to the purer more COMPLETE edition of the New Testament, that is a King James New Testament.

NOTE: This is a list of Omissions & Changes found in most modern New Testaments

• Unless otherwise noted, the variant listed represents an omission from the Traditional Text.
   
• In instances of change, the reading of the King James Version, which represents the reading of the Traditional Text, is given in comparison with the critical text reading as found in the New American Standard Bible.

MATTHEW

1.25 — ‘firstborn’
4.12 — ‘Jesus’
4.18 — ‘Jesus’
4.23 — ‘Jesus’
5.44 — ‘bless them that curse you, do good to them that hate you,’ and ‘despitefully use you, and’
6.33 — KJV: ‘the kingdom of God’; NASB: ‘His kingdom’
8.3 — ‘Jesus’
8.5 — ‘Jesus’
8.7 — ‘Jesus’
8.29 — ‘Jesus’
9.12 — ‘Jesus’
12.25 — ‘Jesus’
13.36 — ‘Jesus’
13.51 — ‘Jesus saith unto them’
13.51 — ‘Lord’ [‘Yea, Lord’]
14.14 — ‘Jesus’
14.22 — ‘Jesus’
14.25 — ‘Jesus’
15.16 — ‘Jesus’
15.30 — ‘Jesus’
16.20 — ‘Jesus’
17.20 — ‘Jesus’
17.21 — ALL of this verse is omitted
18.2 — ‘Jesus’
18.11 — ALL of this verse is omitted
19.9 — ‘and whoso marrieth her which is put away doth commit adultery.’
20.22 — ‘and to be baptized with the baptism that I am baptized with?’ [see also verse 23]
20.23 — ‘and be baptized with the baptism that I am baptized with:’ [see also verse 22]
22.37 — ‘Jesus’
23.8 — ‘even Christ’
23.14 — ALL of this verse is omitted
24.2 — ‘Jesus’
26.28 — ‘new’ [‘of the new testament’]
27.24 — ‘just’ [KJV: ‘the blood of this just person’; NASB: ‘this Man’s blood’]
27.35 — ‘that it … lots’ [last half of the verse is omitted]

MARK

1.1 — ‘the Son of God’ [omitted in some versions and margins]
1.2 — ‘the prophets’ is replaced by ‘Isaiah the prophet’, an obvious error
1.14 — ‘of the kingdom’ [KJV: ‘the gospel of the kingdom of God’; NASB: ‘the gospel of God’]
1.41 — ‘Jesus’
2.17 — ‘to repentance’
5.13 — ‘Jesus’ is changed to ‘he’
5.19 — ‘Jesus’
6.11 — ‘Verily I say … than for that city’ [last part of the verse is omitted]
6.34 — ‘Jesus’
7.8 — ‘as the washing … ye do’ [last half of the verse is omitted]
7.16 — ALL of this verse is omitted
7.27 — ‘Jesus’
8.1 — ‘Jesus’
8.17 — ‘Jesus’
9.24 — ‘Lord’ [referring to Jesus]
9.29 — ‘and fasting’
9.42 — ‘in me’
9.44 — ALL of this verse is omitted
9.45 — ‘into the fire that never shall be quenched’
9.46 — ALL of this verse is omitted
10.21 — ‘take up the cross’
11.11 — ‘Jesus’
11.14 — ‘Jesus’
11.15 — ‘Jesus’
11.26 — ALL of this verse is omitted
12.30 — ‘this is the first commandment
12.41 — ‘Jesus’
13.33 — ‘and pray’
14.22 — ‘Jesus’
14.22 — ‘eat’ [KJV: ‘Take, eat.’ NASB: ‘Take it‘.]
14.24 — ‘new’ [‘of the new testament’]
15.28 — ALL of this verse is omitted
15.39 — ‘cried out’
16.9-20 — Omitted or bracketed in most Bibles [with variations]. Although missing in the Vatican and Sinai manuscripts, it is found in almost every Greek manuscript which contains Mark’s Gospel. In addition it is quoted by Church Fathers including Irenaeus and Hippolytus in the second and third centuries [thus predating the two old manuscripts, Vatican and Sinai].

LUKE

2.14 — ‘good will toward men’ is changed to ‘toward men of good will’ or ‘among men with whom he is pleased’
2.33 — ‘And Joseph and his mother’ is changed to ‘and his father and mother’ [note that the change affects the Virgin Birth of our Lord]
2.40 — ‘in spirit’
2.43 — ‘and Joseph and his mother’ is changed to ‘his parents’ [cf. 2.33]
4.4 — ‘buy by every word of God’
4.8 — ‘Get thee behind me, Satan: for’
4.41 — ‘Christ’ [first instance; the reference to Jesus’ Messiahship is eliminated]
7.19 — ‘Jesus’
7.22 — ‘Jesus’
8.38 — ‘Jesus’
9.43 — ‘Jesus’
9.56 — ‘For the Son of man is not come to destroy men’s lives, but to save them‘
9.60 — ‘Jesus’
10.21 — ‘Jesus’
10.39 — ‘Jesus’ [Critical Text has ‘Lord’]
10.41 — ‘Jesus’ [Critical Text has ‘Lord’],
11.2 — ‘our’ [‘Our Father …’]
11.2 — ‘which art in heaven’
11.2 — ‘Thy will be done, as in heaven, so in earth’
11.4 — ‘but deliver us from evil’
11.11 — ‘bread’ and ‘will he give him a stone? or if he ask‘
12.31 — ‘the kingdom of God’ is changed to ‘his kingdom’
13.2 — ‘Jesus’
17.36 — ALL of this verse is omitted
21.4 — ‘of God’
22.6 — ‘Jesus’
22.43 — some versions omit all of this verse or put it in brackets
22.44 — some versions omit all of this verse or put it in brackets
22.57 — ‘him’ [first instance, referring to Jesus] is omitted or changed to ‘it’
22.63 — ‘Jesus’
23.17 — ALL of this verse is omitted
23.34 — ‘Then said Jesus, Father, forgive them; for they know not what they do.’ [some versions bracket this or have notes which say that this is not original]
23.42 — ‘Lord’ [the thief on the cross recognizes Jesus’ Lordship]
23.43 — ‘Jesus’
23.45 — ‘And the sun was darkened’ is changed to ‘the sun being obscured’, ‘eclipsed’ or ‘failing’, or a marginal reading is given to add this naturalistic effect.
24.6 — ‘He is not here, but is risen’ is omitted from or bracketed in some versions, or a problematic footnote is given
24.36 — ‘Jesus’
24.40 — Some versions omit or bracket this verse. It is found in every Greek manuscript of Luke except for one fifth century Western manuscript. The omission results from radical New Testament criticism principles. Some versions have misleading or incorrect footnotes regarding this.
24.52 — Some versions omit ‘they worshiped him’ from this verse for the same reasons as in the case of the omissions in 24.40; however, some critical editions of the Greek New Testament include it. Without it the risen Lord is not receiving worship from His people.

JOHN

1.18 — ‘only begotten Son’ is changed to ‘only begotten God’
3.2 — ‘Jesus’
3.13 — ‘which is in heaven’ [thus an attribute of God is removed from Jesus]
4.16 — ‘Jesus’
4.42 — ‘the Christ’ [note: Jesus’ Messiahship is obscured]
4.46 — ‘Jesus’
5.4 — ALL of this verse is omitted
6.14 — ‘Jesus’
6.47 — ‘on me’ [note: not just ‘believing’ secures everlasting life, but believing ‘in me’ (Jesus)]
6.69 — ‘thou art the Christ, the Son of the living God’ is changed to ‘you are the Holy One of God’ [note: Messiahship and Deity/Sonship are missing]
7.39 — ‘Holy’ [‘Holy Ghost’]
7.53-8.11 — the entire section is omitted or in brackets in many modern versions
8.9 — ‘Jesus’
8.16 — AV: ‘the Father’; NASB: ‘He’
8.20 — ‘Jesus’
8.21 — ‘Jesus’
9.4 — ‘I must work the works’ is changed to ‘we must work the works’
9.35 — ‘Son of God’ is changed to ‘Son of man’
11.45 — ‘Jesus’
13.3 — ‘Jesus’
14.15 — the command ‘If ye love me, keep my commandments’ is changed to a statement, ‘If you love me, you will keep my commandments’
16.16 — ‘because I go to the Father’
17.12 — ‘I kept them in thy name: those that thou gavest me’ is changed to ‘I was keeping them in Thy name which Thou hast given me’
18.5 — ‘Jesus’ [second instance]
19.38 — ‘Jesus’ [third instance]
19.39 — ‘Jesus’

ACTS

2.30 — ‘according to the flesh, he would raise up Christ’
2.47 — ‘to the church’ is changed to ‘to their number’
3.26 — ‘Jesus’
7.30 — ‘of the Lord’
8.37 — ALL of this verse is omitted
9.20 — ‘Christ’ is changed to ‘Jesus’
9.29 — ‘Jesus’ [part of verse 28 in the Critical Text]
15.11 — ‘Christ’
15.34 — ALL of this verse is omitted
16.31 — ‘Christ’
19.4 — ‘Christ’
19.10 — ‘Jesus’
20.21 — ‘Christ’
20.25 — ‘of God’ [‘kingdom of God’]
24.6-8 — ‘and would have judged … commanding his accusers to come unto thee’ is omitted [the last part of verse 6, ALL of verse 7, and the first part of verse 8]
28.29 — ALL of this verse is omitted

ROMANS

1.16 — ‘of Christ’ [‘the gospel of Christ’]
8.1 — ‘who walk not after the flesh, but after the Spirit’
8.26 — ‘for us’ [regarding the Holy Spirit’s intercession] is omitted or italicized in some versions
10.15 — ‘preach the gospel of peace’
10.17 — ‘God’ is changed to ‘Christ’
13.9 — ‘Thou shalt not bear false witness’
14.9 — ‘and rose’
14.10 — ‘Christ’ is changed to ‘God’ [note: if ‘Christ’ is read in verse 10, then He is the God of verse 12. If the reading in verse 10 is ‘God’, then the Deity of Christ is missing in this passage]
15.8 — ‘Jesus’
15.29 — ‘of the gospel’ [‘of the gospel of Christ’]
16.18 — ‘Jesus’ [‘Lord Jesus Christ’]
16.20 — ‘Christ’
16.24 — ALL of this verse is omitted

1 CORINTHIANS

2.13 — ‘Holy’ is omitted from ‘Ghost’
5.4 — ‘Christ’ is omitted twice
5.5 — ‘Jesus’ [in some versions]
5.7 — ‘for us’
6.20 — ‘and in your spirit, which are God’s’
9.1 — ‘Christ’
9.18 — ‘of Christ’
10.9 — ‘Christ’ is changed to ‘the Lord’
11.24 — ‘Take, eat’ [speaking of the Lord’s Supper]
11.24 — ‘broken’ [speaking of Christ’s body]
11.29 — ‘unworthily’
11.29 — ‘Lord’s’ [‘the Lord’s body’]
15.47 — ‘the Lord’ [the Deity of Christ is obscured]
16.22 — ‘Jesus Christ’
16.23 — ‘Christ’

2 CORINTHIANS

4.6 — ‘Jesus’
4.10 — ‘the Lord’
5.18 — ‘Jesus’
10.7 — ‘Christ’ [third instance)
11.31 — ‘our’
11.31 — ‘Christ’

GALATIANS

1.15 — ‘God’ is changed to ‘He’
3.17 — ‘in Christ’ [the Abrahamic covenant was ‘in Christ’]
6.15 — ‘in Christ Jesus’
6.17 — ‘the Lord’

EPHESIANS

3.9 — ‘by Jesus Christ’
3.14 — ‘of our Lord Jesus Christ’
5.9 — ‘fruit of the Spirit’ is changed to ‘fruit of the light’

PHILIPPIANS

3.16 — ‘let us mind the same thing’
4.13 — ‘Christ which strengtheneth me’ is changed to ‘him who strengthens me’

COLOSSIANS

1.2 — ‘and the Lord Jesus Christ’
1.14 — ‘through his blood’
1.28 — ‘Jesus’
2.18 — ‘not’ [‘hath not seen’ is changed to ‘has seen’]
3.6 — ‘on the children of disobedience’
3.13 — ‘Christ’ is changed to ‘the Lord’
3.15 — ‘God’ is changed to ‘Christ’
3.22 — ‘God’ is changed to ‘the Lord’

1 THESSALONIANS

1.1 — ‘from God our Father, and the Lord Jesus Christ’
2.19 — ‘Christ’
3.11 — ‘Christ’ [KJV: ‘our Lord Jesus Christ’; NASB: ‘Jesus our Lord’]
3.13 — ‘Christ’

2 THESSALONIANS

1.8 — ‘Christ’
1.12 — ‘Christ’ [first instance]
2.2 — ‘day of Christ’ is changed to ‘day of the Lord’
2.4 — ‘as God’ [KJV: ‘he as God sitteth’; NASB: ‘he takes his seat’]

1 TIMOTHY

1.1 — ‘Lord’
1.17 — ‘wise’ [‘only wise God’]
2.7 — ‘in Christ’ [‘I speak the truth in Christ’]
3.16 — ‘God’ is replaced with ‘he’, ‘he who’, or ‘what’
6.5 — ‘from such withdraw thyself’

2 TIMOTHY

2.19 — ‘name of Christ’ is changed to ‘name of the Lord’
4.1 — ‘Lord’
4.22 — ‘Jesus Christ’

TITUS

1.4 — ‘Lord’ is omitted, and ‘Jesus Christ’ is reversed

PHILEMON

verse 6 — ‘Jesus’
verse 12 — ‘Whom I have sent again: thou therefore receive him, that is, mine own bowels’ is changed to ‘And I have sent him back to you in person, that is, sending my very heart’

HEBREWS

1.3 — ‘by himself’
1.3 — ‘our’ [‘purged our sins’]
2.7 — ‘and didst set him over the works of thy hands’ in omitted in many versions
3.1 — ‘Christ’
7.21 — ‘after the order of Melchisedec’
10.9 — ‘O God’ is omitted in many versions
10.30 — ‘saith the Lord’
11.11 — ‘was delivered of a child’. Some modern versions (NIV, etc.) add, with no Greek manuscript support, and entire section about Abraham being enabled to beget children
11.13 — ‘were persuaded of them‘
11.37 — ‘were tempted’ is omitted from most versions

JAMES

2.20 — ‘faith without works is dead’ is changed to ‘faith without works is useless’
4.4 — ‘adulterers and’
5.20 — ‘a soul’ is changed to ‘his soul’

1 PETER

1.16 — ‘Be ye holy’ [a command] is changed to ‘you shall be holy’ [future tense]
1.22 — ‘through the Spirit’
3.15 — ‘God’ is changed to ‘Christ’
4.1 — ‘for us’ [‘Christ hath suffered for us’]
5.10 — ‘Jesus’
5.14 — ‘Jesus. Amen.’

2 PETER

1.21 — ‘holy’ [‘holy men of God’]
3.10 — ‘shall be burned up’ is changed to ‘discovered’; some versions have this change as a footnote only

1 JOHN

1.7 — ‘Christ’
2.20 — ‘ye know all things’ is changed to ‘you all know’
3.19 — ‘we know’ is changed to ‘we shall know’ [but note the context]
4.3 — ‘Christ is come in the flesh’
4.19 — ‘we love him’ is changed to ‘we love’
5.7-8 — Many versions omit ‘in heaven; the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth,’
5.13 — ‘and that ye may believe on the name of the Son of God’

2 JOHN

verse 3 — ‘the Lord’
verse 9 — ‘of Christ’ [second instance]

JUDE

verse 1 — ‘sanctified’ is changed to ‘beloved’
verse 4 — ‘God’
verse 25 — ‘wise’ [‘only wise God’]

REVELATION

1.5 — ‘loved us, and washed us’ is changed to ‘loves us and released us’
1.9 — ‘Christ’ is omitted twice
1.11 — ‘I am the Alpha and Omega, the first and the last and’
5.14 — ‘him that liveth for ever and ever’
6.1-3, 5, 7 — ‘and see’ [‘Come and see’]
7.5b-8b — ‘were sealed’ is omitted in ten of the twelve instances
8.13 — ‘I heard an angel’ is changed to ‘I heard an eagle’
11.1 — KJV: ‘and the angel stood, saying’; NASB: ‘and someone said’ [RSV: ‘and I was told’]
11.17 — ‘and art to come’
12.17 — ‘Christ’
14.5 — ‘before the throne of God’
16.5 — ‘O Lord’
19.1 — ‘the Lord’
20.9 — ‘God out of’
20.12 — ‘before God’ is changed to ‘before the throne’
22.14 — ‘do his commandments’ is changed to ‘wash their robes’
22.19 — ‘book of life’ is changed to ‘tree of life’
22.21 — ‘Christ’

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