Church History Greek New Testament the Bible

Which is the best English Bible?


The King James Bible (KJB) was translated from the traditional Hebrew and Greek texts (Masoretic Hebrew Text, The Second Great Rabbinic Bible and the Greek Textus Receptus  (TR) or Received Text) and God’s Words in these original sources most Christians would agree are verbally inspired or God breathed. 2 Timothy 3:16 “All scripture is given by inspiration of God,…”.

But here’s what interesting. Modern translations (after 1880) are largely based on the Nestle-Aland Greek text, which is an edited version of the Westcott-Hort Greek text, which is largely the Codex Vaticanus with some corrections from Codex Sinaiticus, not Textus Receptus (TR) the Greek Text on which the KJB is based. The Nestle-Aland Greek text differs from the TR by about 9,970 Greek word differences, additions or subtractions equalling 7% of the total 140,521 words in TR. 

Biblical doctrines Church History the Bible

Why are John 7:53—8:11 doubted in many modern Bible translations?

The Traditional Text of the New Testament (in original Greek or other languages, i.e. Versions) traces its continuous history back to the earliest times of the Christian Church. But since 1881 with the Revisers of the Sacred Text the verses, about the woman taken in adultery, John 7:53—8:11, are doubted to have been originally inspired and hence it is claimed by some that they did not appear in the original Greek language manuscript of the Gospel of St. John.

In the following, expert textual critic, John Burgon outlines his case in favour of the Pericope de Adultera, as the verses are called, as genuine inspired writing of the Holy Spirit in the original 4th Gospel. The case for their omission is led by a small group of the earliest extant uncial manuscripts headed up by the Codexes Vaticanus B and Sinaiticus ℵ (Aleph).

9781888328035The following text is excerpted from Dean John William Burgon’s book “The Causes of Corruption of the Traditional Text of the Gospels,” Volume II, pp. 232-265, with only some of the original footnotes (with my emphases in bold and my editorial comments in {} brackets).



I HAVE purposely reserved for the last the most difficult problem of all: viz. those twelve famous verses of St. John’s Gospel (chap. vii. 53 to viii. 11) which contain the history of ‘the woman taken in adultery,’—the pericope de adultera, as it is called. Altogether indispensable is it that the reader should approach this portion of the Gospel with the greatest amount of experience and the largest preparation. Convenient would it be, no doubt, if he could further divest himself of prejudice; but that is perhaps impossible. Let him at least endeavour to weigh the evidence which shall now be laid before him impartial scales. He must do so perforce, if he would judge rightly: for the matter to be discussed is confessedly very peculiar: in some respects, even unique. Let me convince him at once of the truth of what has been so far spoken.

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The Deity of Christ in the New Testament Scriptures

The deity of Christ is explicitly stated in the Scriptures. But some verses are subject to the revisionists who exclude certain readings, depending on which Greek NT manuscript they were translated from.  Whether the Traditional Text in the Textus Receptus (the Received Text, published by Desiderius Erasmus of Rotterdam in 1516 A.D.) is used or the Critical Text (CT), derived from the revised Greek NT of Westcott and Hort. Thus the CT is based largely on the 4th century Vaticanus B codex (book) with some readings from the Sinaiticus ℵ (Aleph) codex and a handful of others manuscripts.1 Refer here for more details on some of their corruptions.

The Textus Receptus (TR) has been classified into what some call the Majority Text (MT) because the majority (99%) of extant Greek manuscripts (mss) agree with its readings. However most modern Bible translations rely on the CT where the claim is made that the older mss are more accurate, i.e. closer to the original autographs, which, by the way, are all lost.