1 Corinthians 11:24 KJB - "And when he had given thanks, he brake it, and said, TAKE, EAT: this is my body, which IS BROKEN for you: this do in remembrance of me."
ESV (NIV, NASB, NET, Jehovah Witness NWT, modern Catholic Versions) - "and when he had given thanks, he broke it, and said, "This is my body WHICH IS FOR YOU. Do this in remembrance of me."
In most modern bible versions that are based on the Westcott-Hort, Nestle-Aland, UBS/ Vatican Greek critcal texts, the words "Take, eat" and "broken" are omitted. Those who defend these modern versions tell us that the words "take, eat" and "broken" are not in the best manuscripts (meaning primarily Sinaiticus and Vaticanus), and some go so far as to suggest that the King James Bible reading is not only "corrupt" but also teaches false doctrine.
One such KJB critic writes: "A serious error is found in the KJV where it says: And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. - 1 Corinthians 11:24
This is in direct contradiction to the prophecy of His crucifixion: I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels. - Psalm 22:14 (Note the bones are out of joint - not broken) and in direct contradiction of what actually took place:
The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away. Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him. But when they came to Jesus, and saw that he was dead already, they brake not his legs - John 19:31-33
And in fact if we go back to the orginal Greek we do not find the word 'broken'. It is actually much closer in the NASB which says this: 11:24 - and when He had given thanks, He broke it and said, "This is My body, which is for you; do this in remembrance of Me." [End of Bible critics remarks]
In response to this allegation of "serious error" in the King James Bible, it should be pointed out that this Bible critic has never seen a single word of "the original Greek" a day in his life, and what he (or she) would refer to as the best manuscripts are in fact only two - Sinaiticus and Vaticanus -, and these are not only in constant disagreement with the vast majority of all remaining Greek texts, but also with each other.
For an article which presents FACTS showing that these "oldest and best" are actually among the very worst corruptions to which the New Testament has been subjected, see:
The words "TAKE, EAT: this is my body WHICH IS BROKEN for you" are found in the vast Majority of all remaining Greek texts, including the corrections of Sinaiticus, C and D. It is also the reading found in several Old Latin copies b, d, e, f, g, (not to be confused with the later Vulgate, and the subsequent Catholic versions which also omit these precious words).
They are also found in the Syraic Peshitta and Harkelian, the Gothic, Armenian, Georgian, Slavonic and Ethiopic ancient versions.
The words "Take, eat" and "which is broken" are also found in the Clementine Vulgate, Wycliffe 1395, Tyndale 1525, Coverdale 1535, the Great Bible 1540 -"Take ye, and eate: this is my body, whych is broken for you.", Matthew's Bible 1549, the Bishops' Bible 1568, the Geneva Bible 1587, Beza's N.T. 1599, the Bill Bible 1671, the Etheridge 1849, Murdock 1852 and Lamsa's 1936 translations of the Syriac Peshitta "Take, eat, this is my body which is broken for you", Worsley Version 1770, Thomas Haweis N.T. 1795, the Thomson Bible 1808, The Revised Translation 1815, the Dickinson N.T. 1833, Webster's Bible 1833, Living Oracles 1835, the Longman Version 1841, Morgan N.T. 1848, The Boothroyd Bible 1853, Julia Smith N.T. 1855, The Revised N.T. 1862, Anderson N.T. 1866, the Smith Bible 1876, Young's 1890, the Dillard New Testament 1885, the Clarke N.T. 1913, the Amplified Bible 1987, New Life Bible 1979, the NKJV 1982, the Third Millennium Bible 1998, A Conservative Version 2005, the Complete Apostle's Bible 2005 - "Take, eat; this is My body which has been broken for you;" Even the wild and wacky Message 2002, which usually follows the WH texts, reads "body broken for you.", The Aramaic New Testament 2011 and the English Jubilee Bible 2010.
Other English Bible that contain the words "TAKE, EAT: this is my body which is BROKEN for you: this do in remembrance of me." are Interlinear Greek New Testament 1997 (Larry Pierce), The Lawrie Translation 1998, The Worldwide English N.T. 1998, The Koster Scriptures 1998, The Last Days Bible 1999, God's First Truth 1999, The World English Bible 2000, The Tomson New Testament 2002, The Evidence Bible 2003, The Apostolic Polyglot Bible 2003, The Pickering New Testament 2005, Green's Literal 2005, The Resurrection Life N.T. 2005, the Bond Slave Version 2009, Hebraic Transliteration Scripture 2010, The Holy Scriptures VW Edition 2010, The Far Above All Translation 2011, The Orthodox Jewish Bible 2011 - "my body which is broken for you", Interlinear Hebrew-Greek Scriptures 2012 (Mebust), the World English Bible 2012, The Natural Israelite Bible 2012, The Hebraic Roots Bible 2012, The Hebrew Names Version 2014, The Modern Literal New Testament 2014, and The Holy Bible, Modern English Version 2014 - “When He had given thanks, He broke it and said, “TAKE AND EAT. This is My body which is BROKEN for you. Do this in remembrance of Me.”
Foreign Language Bibles
Many foreign language Bibles also contain these words including the Italian Diodati 1649 and La Nuova Diodati 1991 - "Pigliate, mangiate; quest’è il mio corpo, il qual per voi è rotto", Spanish Reina Valera's from 1569 (Sagradas Escrituras), Cipriano de Valera 1602, Reina Valera 1909 - 1995, the French Martin 1744, French Ostervald 1996 - " prenez, mangez : ceci est mon corps qui est rompu pour vows", Luther's German 1545 and the German Schlachter Bible 2000 -"Nehmet, esset; das ist mein Leib der für euch gebrochen wird.", Finnish Bible 1776 - "ottakaat, syökäät! tämä on minun ruumiini, joka teidän edestänne murretaan", the Dutch Staten Vertaling Bible -"Neemt, eet, dat is Mijn lichaam, dat voor u gebroken wordt" = "Take, eat, this is my body which is broken for you.", the Romanian Cornilescu Bible and the 2014 Romanian Fidela Bible - "Luaţi, mîncaţi; acesta este trupul Meu, care se frînge pentru voi", Smith and van Dyke's Arabic Bible - وشكر فكسر وقال خذوا كلوا هذا هو جسدي المكسور لاجلكم. اصنعوا هذا لذكري., the Ukranian Bible -" Прийміть, споживайте, це тіло Моє, що за вас ломається.", the Afrikaans Bible 1953 - "Neem, eet; dit is my liggaam wat vir julle gebreek word;", Veren's Comtemporary Bulgarian Bible - "Това е Моето тяло, което е разчупено за вас", the Portuguese Almeida Corrigida 2009 - "e, tendo dado graças, o partiu e disse: Tomai, comei; isto é o meu corpo que é partido por vós; fazei isto em memória de mim.", and the Polish Updated Gdansk Bible 2013 - "A gdy złożył dziękczynienie, połamał i powiedział: Bierzcie i jedzcie, to jest moje ciało, które za was jest łamane. Czyńcie to na moją pamiątkę."
and the Modern Greek Bible - Λαβετε, φαγετε· τουτο ειναι το σωμα μου το υπερ υμων κλωμενον· "
The words "Take, eat" "which is broken" are omitted in such versions as the ASV, RSV, NRSV, NASB, NIV, ESV, NET, Jehovah Witness NWT, modern Catholic versions and Holman Standard, primarily because of the confusing witnesses of Vaticanus and Alexandrinus, yet these two manuscripts differ from each other hundreds of times in very significant ways, with many whole verses found in the one but omitted by the other.
The Catholic Connection
The earlier Catholic Douay Rheims of 1582 is of interest in that it read like this: "And giving thanks, broke and said: TAKE YE AND EAT: This is my body, which SHALL BE DELIVERED for you. This do for the commemoration of me."
But then the 1950 Douay Version changed this to: "And giving thanks broke, and said, This is my body which shall be GIVEN UP for you; do this in remembrance of me." It now omitted the words "TAKE YE AND EAT". Now the St. Joseph NAB 1970 and the New Jerusalem bible 1985 read like the ESV, NIV, NASB etc. with: "After he had given thanks, broke it and said, This is my body, which is for you. Do this in remembrance of me."
Likewise the Jehovah Witness New World Translation reads: "and, after giving thanks, he broke it and said: This means my body which is in your behalf. Keep doing this in remembrance of me."
The textual evidence is overwhelmingly in support of the reading found in the King James Bible.
As for the charge that the KJB reading contradicts other Scriptures, this again, is not true at all. The problem lies in the faulty understanding of the Bible critic. By the way, this Bible critic does not believe that ANY Bible in any language is now the complete, inerrant and 100% true words of God.
At another Bible club, after one of the members posted this alleged error in the King James Bible, brother Teno Groppi, a straight shooting King James Bible believer, replied in the following manner:
"Right. His BONES were not broken. But 1 Cor. 11:24 says His BODY was broken. It certainly was. He was ripped to shreds by 39 lashes, His beard plucked from His face, thorns pressed into His head, nails driven through His hands and feet, a spear thrust into His side, His wounds continually ripped open while pulling Himself up to breathe while on the cross. His BODY was certainly broken. His BONES weren't. All it takes to reconcile that alleged error is to actually READ what the KJV SAYS. All it takes is the ability to tell the difference between the words 'BONE' and 'BODY', which most second graders are probably capable of.
Here is what some Bible commentators have had to say regarding this section of Scripture.
John Gill comments: he brake it; as a symbol of his body being wounded, bruised, and broken, through buffetings, scourgings, platting of a crown of thorns, which was put upon his head, and piercing his hands and feet with nails, and his side with a spear; for which reason the right of breaking the bread in this ordinance ought literally and strictly to be observed...broken for you; for though a bone of him was not broken, but inasmuch as his skin and flesh were torn and broken by blows with rods and fists, by whippings and scourgings, by thorns, nails, and spear; and body and soul were torn asunder, or divided from each other by death; and death in Scripture is expressed by "breaking"; see (Jeremiah 19:11) his body might be truly said to be broken, and that for his people."
David Guzik's Commentaries on the Bible notes: "This is My body: In taking the bread, we are called to remember Jesus' body broken for you. The Passover meal would feature unleavened bread... The unleavened bread used at a Passover meal would have the scortch-mark "stripes" and holes from baking that would look like "pierce" marks. In the same way, the body of Jesus was broken for us. He was without sin (as the bread had no leaven), and His body bore stripes and was pierced (as the bread)."
John Wesley tersely comments: "This is my body, which is broken for you - That is, this broken bread is the sign of my body, which is even now to be pierced and wounded for your iniquities."
John Calvin comments: "Which is broken for you. Some explain this as referring to the distribution of the bread, because it was necessary that Christ's body should remain entire, as it had been predicted, (Exodus 12:46,) A bone of him shall not be broken. As for myself -- while I acknowledge that Paul makes an allusion to the breaking of bread, yet I understand the word broken as used here for sacrificed -- not, indeed, with strict propriety, but at the same time without any absurdity. For although no bone was broken, yet the body itself having been subjected, first of all, to so many tortures and inflictions, and afterwards to the punishment of death in the most cruel form, cannot be said to have been uninjured. This is what Paul means by its being broken."
Chrsostom homily on Corinthians
"Next also he proceeds to recount the very things that were done, saying, "He took bread, and, when He had given thanks, He broke it, and said, TAKE, EAT: this is My Body, WHICH IS BROKEN for you." If therefore you come for a sacrifice of thanksgiving, do thou on your part nothing unworthy of that sacrifice: by no means either dishonor your brother, or neglect him in his hunger; be not drunken, insult not the Church. As you come giving thanks for what you have enjoyed: so do you yourself accordingly make return, and not cut yourself off from your neighbor. Since Christ for His part gave equally to all, saying, "TAKE, EAT." He gave His Body equally, but dost not thou give so much as the common bread equally? Yea, IT WAS INDEED BROKEN for all alike, and became the Body equally for all."
Athanasius (approx. 298-373 A.D.), John Chrysostom (approx. 347-407 A.D.). Both of these men attest to the presence—I daresay the prevalence—of the reading “my body, broken for you” in their day.
St. Athanasius, Galland. Bible Patraiarchs Volume 5, page 169 - [translation: “Through his body he delivers us a mystery saying: This is my body, [the one] that for your sake is broken: and the blood of the new covenant (not the old) [the one] that for your sake is shed.”
One commentary I found to be of interest is the one by Coffman, who himself is a promoter of the Westcott-Hort text which he refers to as "the best manuscripts". Even though he is completely wrong about these so called "best manuscripts", even he agreed with the meaning found in the King James Bible and the reading of the vast Majority of all Greek texts. Here is what he says:
Coffman Commentaries -"Some have supposed that breaking the bread contradicts (by symbolism) the fact that not a bone of Jesus was broken (John 19:36)! but the breaking of a bone is not the same as the breaking of the body. The spear that pierced Jesus' side certainly broke his "body," but did not break any bone. The KJV, of course, has "This is my body which is broken"; and the meaning is certainly in the passage, deriving from "he brake it." Thus the meaning is true, despite the fact of the word "broken" not being in the best manuscripts."
In summary, the Bible critic with no inerrant Bible of his own to recommend to anyone else is completely mistaken both in his facts as to the legitimacy of the reading and what it means. The King James Bible is right - as always.
1 Timothy 1:4 "godly edifying" or ???
The Bible Critics -
In his article, Translation Problems in the KJV New Testament, Copyrighted 2000 by Theodore H. Mann, he writes:1 Tim. 1:4: The 1611 "..which minister questions, rather then edifying.." Modern KJV: "..which minister questions, rather than godly edifying.." The modern KJV is more accurate than the 1611, but even that is not the best translation. A better version is: "These promote mere speculation [or "controversy"] rather than God's work [or "the administration of God"], which is by faith." (Gk. ejkzhthvsei: useless speculation; oikonomivan qeou': a stewardship of God)."
Using a different tactic, James White also takes a shot at the reading found in the King James Bible. In his book, The King James Only Controversy, on page 68, under the title of Textus Receptus Versus Textus Receptus, Mr. White writes: "godly edifying" Erasmus, Beza, KJV, D, Vulgate. "dispensation of God" Stephanus, M, Sinaiticus, A and G."
It should first of all be emphasized in bold letters that neither one of these Bible critics believes that there is any Bible in any language, including "the originals", that they think is now the complete, inerrant and 100% true words of God. This is the fundamental difference between today's multiple choice, multi-version promoters and the King James Bible believer.
Secondly, I still have no idea where Mr. Mann gets his Greek from, since throughout his article, most of his Greek matches nothing in any text I have ever seen. In this instance Mr. Mann not only seems to make up a Greek word out of thin air, but misapplies the one he gives us to the actual textual difference he is addressing.
The word in dispute as to the actual Greek Text has nothing to do with "useless speculation", but rather with "godly edifying" versus any number of different renderings recommended by Mr. Mann, including "administration of God" or "work of God", "stewardship of God", or "dispensation of God".
Apparently Mr. Mann is trying to kill two birds with one stone, and he ends up badly missing them both. The first word Mr. Mann takes on is the word rendered as "questions" in the King James Bible. This Greek word is 2214, zeeteesis rather than the "ejkzhthnsei" Mr. Mann lists. Mr. Mann gets himself into a bind from the get-go. Most Greek texts have the word zeeteesis (questions), but Sinaiticus and Alexandrinus have a slight variation (ek-zeeteesis), but even if we use this word, it ends up meaning the same thing.
Not only does the King James Bible render this word as "questions" but so do the Revised Version, the American Standard Version, and the Douay-Rheims, all three of which are Westcott-Hort texts.
It is also rendered as "questions" in Wycliffe 1395, the Bishops' Bible 1568, the Geneva Bible 1587, Whiston's N.T. 1745, Wesley's N.T. 1755, Webster's translation 1833, Darby 1890, Young's 'literal' 1898, the Amplified bible 1987, and the Third Millennium Bible 1998.
Even the NASB itself renders this same Greek word as "questions" right here in 1 Timothy 6:4 - "morbid interest in controversial QUESTIONS", and the ESV translates it as "questions" in Acts 25:20 - "Being at a loss how to investigate these QUESTIONS"!
Most modern versions give a wide variety of translations for this one word rendered as "questions" in the King James Bible and in many others as well. The NKJV has "disputes", the Holman "empty speculations", NASB "mere speculation", and the NIV has "controversies".
You see, once a Bible critic like Mr. Mann abandons faith in an inerrant Bible, he then becomes his own Final Authority, and his peculiar opinions and personal preferences will differ from everybody else's.
The one point where Mr. Mann is correct is that the first printing of the 1611 King James Bible did contain a minor printing error in that the word "godly" was accidently omitted, but was soon caught and corrected. How do I know it was a printing error? Easy.
All Greek texts that were used to translate the previous English Bibles contain the word rendered as "GODLY" and so too did Wycliffe 1395, Tyndale 1534, Coverdale 1535, the Great Bible 1540, Matthew's Bible 1549, the Bishops' Bible 1568, and the Geneva Bible 1587.
Secondly, Scrivener's "The Authorized Edition of the English Bible 1611, It's Subsequent Reprints and Modern Representatives" tells us on page 192 that the word "godly" was a printing error that was caught and corrected in 1638 and that it was in the previous English bibles from Tyndale to the Bishops's Bible.
Since most Whateverist, No Bible is Inerrant, Multiple-Choice Approximations, Bible of the Month Club promoters eventually end up in retreat at this last shallow fox-hole called "printing errors", I have written an article about this which you can see here:
Now to address the specific points brought up by James White and Mr. Mann regarding the reading of "godly edification" - "η οικοδομιαν θεου". James White refers to the Greek text of Stephanus which reads "dispensation of God" - η οικονομιαν θεου.
However it should be noted that NO English Bible adopted the reading found in Stephens Greek text. Instead, all of them followed the reading of "godly EDIFYING". To edify simply means "to build up".
The reading of "GODLY EDIFYING" - η οικοδομιαν θεου - is found in codex D, the Old Latin copies of d, f, g and m; the Syriac Peshitta, and the Gothic ancient versions. Both the Old Latin and the Syriac versions preceded the Sinaiticus copy, and the Gothic Bible was written around the same time.
It is also so quoted by Iraeneus who lived between 130 to 200 A.D. "godly edifying" is the reading found in the Greek texts of Erasmus, Beza, Elzevir, and Scrivenir's Trinitarian Bible Society Textus Receptus. It is also the reading found in the online English Majority Text Version 2009 (Paul Esposito) and in the Modern Greek Bible.
"godly edifying" is the reading in the following Bible versions: Wycliffe 1395, Tyndale 1525, Coverdale 1535, the Great Bible 1540, Matthew's Bible 1549, the Bishops' Bible 1568, the Geneva Bible 1587, the Beza N.T. 1599, the Bill Bible 1671, Wesley's N.T. 1755, Worsley Version 1770 - "pious edification", Thomas Haweis N.T. 1795, Newcome N.T. 1796, the Thomson Bible 1808, The Revised Translation 1815, Wakefied N.T. 1820, Webster's 1833, the Longman Version 1841, Hammond N.T. 1845, the Morgan N.T. 1848 - "God's edification", the Hewett N.T. 1850 - "the edification of God", The Commonly Received Version 1851 - "godly edifying", the Boothroyd Bible 1853, the Calvin Bible 1856, the Kenrick N.T. 1862, The Revised N.T. 1862, the Anderson N.T. 1865, the Ainslie N.T. 1869, the Dillard N.T. 1885, The Clarke N.T. 1913, the NKJV 1982, The Word of Yah 1993, Young's 1898, the KJV 21st Century 1994, the Third Millennium Bible 1998, The Lawrie Translation 1998 - "Godly building up", God's First Truth 1999, the Tomson N.T. 2002, The Pickering New Testament 2005, The Resurrection Life N.T. 2005 (Vince Garcia), the Bond Slave Version 2009, The Holy Scriptures VW Edition 2010, The Online Interlinear 2010 (André de Mol), The New European Version 2010 - "Godly edification", The Work of God's Children Illustrated Bible 2011 - "edification of God", and the Modern English Bible 2014.
The Last Days Bible 1999 paraphrases it as "the BUILDING UP of the Lord's followers".
The Conservative Bible 2011 paraphrases it as "the DIVINE GROWTH which is in faith".
The Faithful New Testament 2009 has: "GODLY UPBUILDING in faith".
Lamsa's 1933 translation of the Syriac Peshitta is very similar to the KJB reading. It says: "And not to give heed to fables and stories of endless genealogies, which cause dispute, rather than BUILD UP THE FAITH OF GOD."
Among the foreign language Bibles that also read "GODLY EDIFYING" are the Spanish Sagradas Escrituras 1569 and Reina Valera 1909 - 2011 (edificación de Dios), Italian Diodati 1649 - "che edificazion di Dio", the French Martin 1744 - "que l'édification de Dieu", the Portuguese Almeida Corrigenda 2009 - "que edificação para com Deus"
and the Modern Greek Bible - "μαλλον παρα την εις την πιστιν οικοδομην του Θεου, ουτω πραττε"
And the Modern Hebrew Bible - ולא ישימו לבם להגדות וללמודי תולדות אין קץ המביאים יותר לשאלות מלבנות בית אלהים באמונה׃
The reading found in the Westcott-Hort text, which both James White and Mr. Mann endorse, has a different Greek word. Their text reads "oikonomian theou" - η οικονομιαν θεου. The difference is simply one letter in the Greek alphabet. - and it is variously translated as "God's plan" (Holman 2003), "God's ordered way of life" (Bible in Basic English 1963), "God's work" (NIV), "dispensation of God" (RV, ASV), "stewardship for God" (Weymouth 1902), "design of God" (Jerusalem Bible 1968), "training which God requires" (St. Joseph New American Bible 1970), "divine training" (RSV, NRSV), while the NASB of 1963 had "God's provision", but later changed this to "administration of God" (NASB 1995).
The Catholic Connection
The previous Catholic versions like the Douay-Rheims of 1582 and the 1950 Douay Version both read "GODLY EDIFICATION". BUT the many modern Catholic Versions have adopted the Alexandrian (Egyptian) reading used in the UBS/Nestle-Aland/Vatican "inter confessional" text.
The 1968 Jerusalem bible says "the DESIGN of God", the 1970 St. Joseph New American Bible has "that TRAINING in faith with God requires" (which could be a paraphrase of "edification") and the New Jerusalem bible 1985 reads: "God's PLAN which is founded on faith."
The Jehovah Witness NWT says "DISPENSATION of anything by God".
And Daniel Wallace's NET version 2006, of Dallas Theological Seminary, has now rendered this as "God's REDEMPTIVE PLAN" which doesn't follow any Greek text at all!
This is an example of the confused mess you get yourself into when you believe and follow the "scholarly" opinions of men like James White and Theodore Mann. You end up with no sure words of God and no faith in an inerrant Bible.
"In those days there was no king in Israel; Every man did that which was right in his own eyes." Judges 21:25.
ALL of grace, believing the Book - the Authorized King James Holy Bible.
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