Another King James Bible Believer

Many Modern Versions Degrade the Person of the  Lord Jesus Christ

Matthew 27:24; Matthew 28:6; Luke 23:42; John 3:13; John 7:8-10; Matthew 5:22; Mark 9:24; Philippians 2:6-8; 1 Corinthians 10:9, 1 Corinthians 15:47; Micah 5:2; 1 Timothy 3:16 and "Worship" or "Kneel before"?  Romans 14:10-12; Isaiah 32:2 "a MAN shall be as an hiding place"



 

You can now listen to this teaching on Youtube here -

http://www.youtube.com/watch?v=JOjqPLhDUmk&list=PL16B2149EE5E54979&index=28&feature=plpp_video 

 

This comparative study will show how most modern Vatican Versions like the ESV, NIV, NASB, NET and the more modern Catholic bible versions degrade and downgrade the Person of the Lord Jesus Christ in several ways in various verses of the Holy Bible.

Satan hates the word of God and the Word of God equally, for the one bears witness to the other. Since he can no longer attack the Word of God (the Lord Jesus Christ, God manifest in the flesh) he has now directed his efforts to subtly attack, undermine, confuse, weaken and ultimately destroy the Christian's faith in an infallible Bible.

He cannot successfully strip the true Bible of its authority all at once, so bit by bit he chips away at it by taking a little bit out over here, changing the text over there, and almost imperceptibly diminishing the honor and worship due to the Son of God.

 

“To Degrade = to lower in grade, rank, or status: to demote.  To strip of rank or honors. To deprive of standing or true function.” Webster’s New Collegiate Dictionary.

Matthew 27:24 - "the blood of THIS JUST PERSON"

The first verse we will look at is Matthew 27:24 where the Lord Jesus is about to be crucified and Pilate "took water, and washed his hands before the multitude, saying, I am innocent of the blood of THIS JUST PERSON: see ye to it.” 

Here even His enemies were bearing witness to the fact that He was a just and righteous man.

The reading of “this JUST person” or this RIGHTEOUS man is found in the Majority of all remaining Greek manuscripts INCLUDING Sinaiticus, L, W, the Lectionaries, the Old Latin c, ff1, g1, l, q, the Vulgate, the Syriac Harkelian and Lamsa’s translation of the Syriac, some Coptic Sahidic manuscripts, the Armenian, Ethiopian, Georgian and Slavonic ancient versions.

The manuscripts that omit the word “just” or “righteous” are primarily Vaticanus and D, both well known for their many corruptions.  

 

Among the versions that omit the word "just" (or, righteous) are the NASB, NIV, RSV, ESV, NET, Holman Standard, ISV, the Catholic Jerusalem bible 1968 and the New Jerusalem 1985, and the Jehovah Witness New World Translation.

 

Agreeing with the reading of “the blood of THIS JUST PERSON” are the Revised Version of 1885, the American Standard Version of 1901"I am innocent of the blood of THIS RIGHTEOUS MAN; see ye to it ." (both of which were in the main Westcott-Hort Critical text versions, yet they retained the reading of “the blood of this JUST person”)

Wycliffe 1395, Tyndale 1525, Coverdale 1535, the Great Bible 1540, Matthew's Bible 1549 - "I am innocent of the bloude of this iust persone", the Bishops’ Bible 1568, the Geneva Bible 1587, The Beza N.T. 1599, the KJB 1611, the Mace N.T. 1729, Wesley’s translation 1755, Haweis N.T. 1795, Newcome N.T. 1796 - "this RIGHTEOUS MAN", The Thomson Bible 1808 - "this INNOCENT person", The Revised Translation 1815, Living Oracles 1835, The Pickering N.T. 1840, The Morgan N.T. 1848, The Revised English Bible 1877, Darby 1890, Young's 1898, The Modern English N.T. 1909,  New Life Bible 1969 and 1997, Bible in Basic English 1961, The Living Bible 1971, the NKJV 1982, the Amplified Bible 1987, The Third Millennium Bible 1998, the Jubilee Bible 2010, and the Aramaic Bible in Plain English - "I am free from the blood of THIS RIGHTEOUS MAN. Know that.”  and the Hebrew Names Version 2014.

 

Other Bibles that contain this reading "the blood of THIS JUST person" are The Word of Yah 1993, The Koster Scriptures 1998 - "the blood of this RIGHTEOUS ONE.", the Lawrie New Testament 1998 -"the blood of this RIGHTEOUS MAN", God's First Truth 1999, The Last Days N.T. 1999, The World English Bible 2000, The Yah Sacred Scriptures 2001, The Tomson N.T. 2002, The Apostolic Polyglott Bible 2003, The Pickering New Testament 2005, The Resurrection Life New Testament 2005 - "this GUILTLESS person's blood", The Revised Geneva Bible 2005 -"this JUST persons blood", The Hebrew Transliteration Bible 2010 "this JUST persons blood", The Holy Scriptures VW Edition 2010, The Work of God's Children Illustrated Bible 2011,The Aramaic New Testament 2011 - "the blood of THIS HOLY MAN", The Concordant Version 2012, The Hebraic Roots Bible 2012 - "the blood of this RIGHTEOUS ONE", The English Majority Text N.T. 2013 - "the blood of this JUST person", The Far Above All Translation 2014, The Modern English Version 2014, The Modern Literal New Testament 2014 - "the blood of this RIGHTEOUS MAN" 

 

The Catholic Connection

What we see happening with the Catholic versions is that the older Catholic bibles like the Douai-Rheims 1582 and the Douay Version 1950, and even the 1970 St. Joseph New American bible read like the KJB with "I am innocent of the blood of THIS JUST PERSON."

But the more modern Catholic versions like the Jerusalem bible 1968 and the New Jerusalem bible 1985 now omit this word and read like the ESV - "I am innocent of this man's blood."

Likewise the change was gradual even among the Critical text versions because even the Revised Version 1885 and the ASV of 1901, though they were based on the Westcott-Hort text, yet BOTH of these revisions included the word and had Pilate saying "I am innocent of the blood of THIS RIGHTEOUS MAN."  

It wasn't till we got to the liberal RSV of 1946 that the Critical Text versions began to omit this word.

 

Foreign Language Bibles

 

Among foreign language translation that include the reading of “the blood of this JUST man” are the following: the Spanish Sagradas Escrituras of 1569, the Reina Valeras from 1909, 1960 to 1995, and La Biblia de las Américas 1997 (Lockman Foundation)- "Inocente soy yo de la sangre de ESTE JUSTO",  Luther's German Bible of 1545 and the 2000 Schlachter Bible - "Ich bin unschuldig an dem Blut dieses Gerechten", the French Martin 1744, Louis Segond of 1910 and 2007 and the Ostervald of 1996 - "Je suis innocent du sang DE CE JUSTE", the Italian Diodati of 1649, the Nuovo Diodati of 1991 and the Riveduta of 1994 -"Io sono innocente del sangue di QUESTO GIUSTO"; the Afrikaans Bible 1953, the Russian Synodal Version, the Romanian Cornilescu Bible and the Romanian Fidela Bible 2014 - "Eu sînt nevinovat de sîngele neprihănitului acestuia.", the Portuguese Almeida Corrigida y Fiel 1681 and A Biblia Sagrada em Portugués - "Estou inocente do sangue DESTE JUSTO.", the Polish Updated Gdansk Bible 2013 - "Nie jestem winny krwi tego sprawiedliwego." and the Tagalog Ang Salita ng Diyos 1998 -  "Wala akong sala sa dugo ng matuwid na lalaking ito." = "I am innocent of the blood of this JUST person"

 

the Modern Greek Bible - "Αθωος ειμαι απο του αιματος του δικαιου τουτου"

and the Modern Hebrew Bible - "מים וירחץ את ידיו לעיני העם ויאמר נקי אנכי מדם הצדיק הזה אתם תראו׃

 

Matthew 28:6  

 KJB "He is not here; for his is risen, as He said. Come, see the place where THE LORD lay."

ESV (and other Vatican Versions like the NIV, NASB, NET modern Catholic versions, Jehovah Witness New World Translation) - "He is not here, for he has risen, as he said. Come, see the place where he lay."


Undeniable Proof the ESV, NIV, NASB, Holman Standard, NET, Jehovah Witness NWT etc. are  the new "Vatican Versions"  Part One - the Documentation


http://brandplucked.webs.com/realcatholicbibles.htm




Here in Matthew 28:6 we read the testimony of the angel of the Lord shortly after the death and resurrection of our Lord Jesus Christ from the dead.  The angel tells the women who came to His tomb: "He is not here; for his is risen, as He said. Come, see the place where THE LORD lay."

The angel rightly refers to the Lord Jesus Christ as "the LORD", because that is who He is.

 

However many modern Vatican Versions omit the words "the Lord" and merely state: "Come, see the place where he lay."  (ESV, RSV, NRSV, NIV, NASB, NET, Holman, St. Joseph NAB, New Jerusalem bible, Jehovah Witness New World Translation)

There is a big difference between calling the Lord Jesus after He had conquered the devil and put away the sins of His people THE LORD or to refer to Him merely as "he". 

The reading of "where THE LORD lay" is again found in the vast Majority of all remaining Greek manuscripts including A, C, D, K, L, W, the Lectionaries, the Old Latin a, aur, b, c, d, f, ff1, g1, h, l, q, r1, the Latin Vulgate, the Syriac Peshitta, Harkelian, Palestinian, Georgian and Slavonic ancient versions.

The manuscripts that omit "the Lord" and only have "he" are Sinaiticus and Vaticanus, which not only differ from the Majority of texts but also from each other in at least 3000 places in the gospels alone.  As Dean Burgon wrote - it is easier to find two consecutive verses where these two manuscripts disagree with each other, than two where they agree.

The true character of the so called "Oldest and Best Manuscripts"


http://brandplucked.webs.com/oldestandbestmss.htm

Remember, it is these two so called "oldest and best manuscripts" that have the absurd and totally out of place reading in Matthew 27:49. A very serious error occurs here in both of these manuscripts, which is not used by the NASB, NIV, or the RSV, though the reading is noted in the RSV footnote as, *Other ancient authorities insert - "And another took a spear and pierced his side and there came out water and blood."

None of the major English Bible translations in history ever included this added verse. This includes Wycliffe 1396, Tyndale 1525, Coverdale 1535, Bishops' bible, the Geneva Bible, the RV, ASV, NASB, NIV, RSV, NRSV, ESV, NKJV, Holman, Darby nor Youngs. 

Not even Daniel "anything but the KJB" Wallace includes this bogus reading in his NET version but he does give us this revealing footnote: "Early and important mss (א B C L Γ pc) have another sentence at the end of this verse: “And another [soldier] took a spear and pierced him in the side, and water and blood flowed out.” This comment finds such a strong parallel in John 19:34 that it was undoubtedly lifted from the Fourth Gospel by early, well-meaning scribes and inserted into Matt 27:49. Consequently, even though the support for the shorter reading (A D W Θ Ë1,13 33 Ï lat sy sa bo) is not nearly as impressive, internal considerations on its behalf are compelling." 

It is an obvious textual blunder. Yet there are a couple of wackos going around the internet claiming that the KJB is wrong because it does not include this extra verse! We do live in interesting times. This reading of both Sinaiticus and Vaticanus has a man killing our Lord rather than He Himself commending His spirit into the hands of the Father and voluntarily giving up the ghost.

This false reading has Christ being put to death at this time, yet we see from the very next verse and the other gospels that He continues to speak. In Luke 23:44-46 Jesus says, "Father, into thy hands I commend my spirit", and John 19:30 says, "When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost".

It is not until AFTER our Lord said all these things, and He Himself voluntarily gave up His own life that we read in John 19:34, "one of the soldiers with a spear pierced his side, and forthwith came there out blood and water".

Obviously some very careless scribes took this reading from John's gospel and placed it in Matthew 27:49 in the Sinaitic and Vatican copies where it is completely out of order. Yet this reading is found in both of these "oldest and best" manuscripts upon which most modern versions are based.

Once again we see the same gradual and subtle changes made in our English Bibles. Though the Revised Version of 1885 and the ASV of 1901 were primarily Westcott-Hort Critical text versions, and W & H omitted the words "the Lord" from their critical text, yet the RV and ASV still followed the traditional reading of "Come, see the place where the LORD lay."

 

"Come, see the place where THE LORD lay."

 

Also agreeing with this Traditional reading of "where THE LORD lay" are the following Bible translations in English: Wycliffe 1395, Tyndale 1525, Coverdale 1535, The Great Bible 1540, Matthew's Bible 1549, the Bishops' Bible 1568, Douay-Rheims 1582, the Geneva Bible 1587, Beza's New Testament 1599, Mace's New Testament 1729, Wesley's Translation 1755, Worsley Version 1770, Thomas Haweis N.T. 1795, The Living Oracles 1835, Etheridge Translation 1849 of the Syriac, Sawyer N.T. 1858, American Bible Union N.T. 1865, the Revised Version 1881, ASV 1901, Darby 1890, Youngs 1898, Godbey N.T. 1902, Worrell N.T. 1904, Lamsa's 1933 translation of the Syriac Peshitta, Douay Version 1950, The Bible in Basic English 1961, New Life Version 1969, the NKJV 1982, the Third Millennium Bible 1998 and the Jubilee Bible 2010.  

"Come see the place where THE LORD lay" is also the reading of The Word of Yah 1993, Interlinear Greek N.T. 1997 (Larry Pierce), the Lawrie Translation 1998, The Koster Scriptures 1998, God's First Truth 1999, the Sacred Scriptures Family of Yah 2001, The Tomson N.T. 2002, The Evidence Bible 2003, Green's Literal 2005,The Resurrection Life N.T. 2005 (Vince Garcia), The Pickering New Testament 2005, The Concordant Version 2006, the Bond Slave Version 2009, the Hebraic Transliteration Scripture 2010 - "Come, see the place where Adonay lay.", The New European Version 2010, the Holy Scriptures VW Edition 2010, Online Interlinear 2010 (André de Mol), The Far Above All Translation 2011, Orthodox Jewish Bible 2011, The Work of God's Children Illustrated Bible 2011, The Aramaic New Testament 2011, The World English Bible 2012, The English Majority Text N.T. 2013, the Hebrew Names Version 2014, The Modern Literal N.T. 2014, and the Modern English Version 2014.

Versions that simply have the angel saying: "Come, see the place where he lay" are the liberal RSV followed by the NRSV, ESV, NIV, NASB, ISV, NET, Holman Standard, the more modern Catholic versions and the Jehovah Witness New World Translation. 

 

To go from "the Lord" to simply "he" is once again to degrade the Lord Jesus Christ. And you can easily see the slow but steady pattern increase as we get into the modern versions. 

 

The Catholic Connection

 

The older Catholic Bibles like the Douay-Rheims 1582 and Douay 1950 and even the Revised Version 1885 and ASV 1901 still had "where the LORD lay" but the more modern Catholic versions like the St. Joseph New American Bible 1970 and the New Jerusalem bible 1985 as well as the Jehovah Witness New World Translation omit the words "THE LORD" and merely say  "where he lay."

 

Foreign Language Bibles


Among foreign language Bibles that read "Come see the place where the LORD lay" are the following: the Afrikaans Bible 1953, the French Martin 1744, and French Ostervald 1996 - "et voyez le lieu où LE SEIGNEUR était couché.", the Dutch Staten Vertaling, the Romanian Cornilescu Bible, -"unde zăcea DOMNUL; the Modern Greek Bible - "Ελθετε, ιδετε τον τοπον οπου εκειτο ο Κυριος.", Luther's German Bible 1545 and the 2000 Schlachter Bible - "da der HERR gelegen hat!", the Russian Synodal Version, the Spanish Sagradas Escrituras of 1569, the Reina Valeras of 1909, 1960 and 1995 - "Venid, ved el lugar donde fue puesto el Señor.", the Portuguese A Biblia Sagrada em Portugues and the Almeida Corrigida y Fiel 2009  -"Vinde, vede o lugar onde O SENHOR  jazia" and the Italian Diodati 1649 and the Nuovo Diodati of 1991 - "vedete il luogo dove giaceva IL SIGNORE.", the Czech BKR Bible, the Afrikaans  Bible 1953, the Romanian Fidela Bible 2014, the Polish Updated Gdansk Bible 2013 -  "Chodźcie, zobaczcie miejsce, gdzie leżał Pan." and the Tagalog Ang Salita ng Diyos 1998 - " Halikayo at tingnan ninyo ang dakong pinaghigaan sa Panginoon."

 

The Modern Greek Bible -  "Ελθετε, ιδετε τον τοπον οπου εκειτο ο Κυριος."

And the Modern Hebrew Bible - איננו פה כי קם כאשר אמר באנה ראינה את המקום אשר שכב שם האדון׃


Mark 9:23-24 KJB - "Jesus said unto him, If thou canst BELIEVE, all things are possible to him that believeth.  And straightway the father of the child cried out, and said WITH TEARS, LORD, I believe; help thou mine unbelief."

 

ESV - "And Jesus said to him, "If YOU CAN!" All things are possible for one who believes." Immediately the father of the child cried out and said, "I believe; help my unbelief."  

 

NIV - "If YOU CAN?" said Jesus. "Everything is possible for one who believes." Immediately the boy's father exclaimed, "I do believe; help me overcome my unbelief."  

 

The most obvious differences are the omissions of several words in the modern Vatican Versions. The ESV, NIV, NASB, NET, Holman and the modern Catholic versions omit the words "BELIEVE", "WITH TEARS" and most importantly,  the word "LORD".

 

 Yet all the capitalized words "believe", "with tears" and "Lord" are found in the Majority of all remaining Greek manuscripts and is the traditional reading of the Reformation Bibles in the major languages of the world, and of the Greek Bible used by the Greek speaking Orthodox churches today.

 

"If thou canst BELIEVE" (εἰ δύνασαι πιστεῦσαι) is in the Majority of all texts including A, C correction, Sinaiticus correction, D and the Syriac Peshitta. But the word "believe" is omitted in the Vatican mss. and read "if you can" (εἰ δύνῃ) and thus we have the ESV, NIV, NASB, NET reading where they don't even agree with each other.  The ESV has an exclamation "If you can!", while the NIV makes it a question with "If you can?"  

 

The words "WITH TEARS" ( μετὰ δακρύων) are again found in the Majority of all manuscripts as well as A and C corrections, D and the Syriac Peshitta.  

 

And the all important word LORD (κύριε), which this father uses to recognize that this man Jesus was none other than the LORD, is again found in the Majority of all manuscripts, C correction, E, F, G, H, K, M, N, S, U, V, X, Y, Gamma, Delta, Pi, Sigma, Omega, the Old Latin copies a, aur, b, c, f,  and g2 but the UBS, Nestle Aland critical texts don't even mention it in their critical footnotes!  Not a peep about it being the Majority reading.

 

The Catholic Connection

 

The Catholic versions give us their usual confusion. Both the earlier Douay-Rheims of 1582 and the 1950 Douay had the words "believe" and "with tears" but omitted the word "Lord".  They both read: "And Jesus saith to him: If thou canst BELIEVE, all things are possible to him that believeth. And immediately the father of the boy crying out, WITH TEARS said: I do believe; Help my unbelief."  

 

But then the 1968 Jerusalem bible, the 1970 St. Joseph NAB and the 1985 New Jerusalem all read like the (surprise!) ESV, NIV, NASB (omitting "believe", "with tears" and "Lord"), saying: "Jesus said, "If you can? Everything is possible to a man who trusts."  The boy's father immediately exclaimed, "I do believe! Help my lack of trust."

 

Oh, but wait!  Now the 2009 Catholic Public Domain Version has come out and it goes back to the Traditional reading as found in the KJB saying: "But Jesus said to him, “If you are able to BELIEVE: all things are possible to one who believes.”  And immediately the father of the boy, crying out WITH TEARS, said: “I do believe, LORD. Help my unbelief.”



 

 

Agreeing with the King James Bible are Wycliffe 1395 - "And Jhesus seide to hym, If thou maiste BILEUE, alle thingis ben possible to man that bileueth. And anoon the fadir of the child cried WITH TEERIS, and seide, LORD, Y bileue; Lord, helpe thou myn vnbileue.", Tyndale 1525, Coverdale 1535 - "Iesus sayde vnto him: Yf thou couldest BELEUE: All thinges are possible vnto him that beleueth. And immediatly the father of the childe cried WITH TEARES, and sayde: LORDE I beleue: O helpe thou myne vnbeleue.", the Great Bible 1540, Matthew's Bible 1549, the Bishops' Bible 1568, the Geneva Bible 1587 - "And Iesus said vnto him, If thou canst BELEEUE it, al things are possible to him that beleeueth.  And straightway the father of the childe crying WITH TEARES, saide, LORDE, I beleeue: helpe my vnbeliefe.", The Beza N.T. 1599, Wesley's N.T. 1755, Worsley's N.T. 1770, Thomas Haweis N.T. 1795, The Thomson Bible 1808, The Revised Translation 1815, Webster's Bible 1833, The Living Oracles 1835, The Longman Version 1841, The Hammond N.T. 1845, The Hewett N.T. 1850, The Commonly Received Version 1851, The Kenrick N.T. 1862, The Revised N.T. 1862, The Anderson N.T. 1865, The Smith Bible 1876, The Revised English Bible 1877, The Dillard N.T. 1885, Young's 1898, The Clarke N.T. 1913, the New Life Version 1969, the NKJV 1982, Green's literal 2005, the Third Millennium Bible 1998 and the Jubilee Bible 2010.

 

Other Bibles that read like the KJB and include the words "BELIEVE", "WITH TEARS" and "LORD" are The Word of Yah 1993, The Interlinear N.T. 1997 (Larry Pierce), the Lawrie Translation 1998, God's First Truth 1999, The Last Days N.T. 1999, The Tomson N.T. 2002, The Evidence Bible 2003, The Resurrection Life N.T. 2005 (Vince Garcia), The Pickering N.T. 2005, The Revised Geneva Bible 2005, Bond Slave Version 2009, The English Majority Text Version 2009, the Hebraic Transliteration Scripture 2010, The Holy Scriptures VW Edition 2010, The Conservative Bible 2010, The Far Above All Translation 2011, The Work of God's Children Illustrated Bible 2011, The Hebraic Roots Bible 2012, The Interlinear Hebrew-Greek Scriptures 2012 (Mebust), and the Modern English Version 2014.

 

Foreign Language Bibles

 

Foreign language Bible that read like the King James Bible and the Traditional Reformation texts are the French Martin Bible 1744 and French Ostervald 1996 - "Alors Jésus lui dit : si tu le peux croire, toutes choses sont possibles au croyant.  Et aussitôt le père de l'enfant s'écriant avec larmes, dit : Je crois, Seigneur! aide-moi dans mon incrédulité.", the Spanish Sagradas Escrituras 1569, Cipriano de Valera 1602, Reina Valera 1909-1995  - "Jesús le dijo: Si puedes creer esto, al que cree todo es possible. Y luego el padre del muchacho dijo clamando con lágrimas: Creo, Señor, ayuda a mi incredulidad.", Luther's German bible 1545 and German Schlachter of 2000 - "Jesus aber sprach zu ihm: Wenn du könntet glauben! Alle Dinge sind möglich dem, der da glaubet. Und alsbald schrie des Kindes Vater mit Tränen und sprach: Ich glaube, lieber HERR; hilf meinem Unglauben!", the Italian Diodati 1649 and Nuova Diodati 1991 and the Italian Riveduta 2006 - "E Gesú gli disse: «Se tu puoicredere, ogni cosa è possibile a chi crede». Subito il padre del fanciullo, gridando con lacrime, disse: «Io credoSignore, sovvieni alla mia incredulità.", the Portuguese Almeida Corrigida E Fiel 1681 and A Biblia Sagrada em Portugués - " E Jesus disse-lhes: Se tu podes crer, tudo é possível ao que crê.  E logo o pai do menino, clamandocom lágrimas, disse: Eu creio, Senhor! Ajuda a minha incredulidade.", the Afrikaans Bible 1953, the Arabic Smith Van Dyke Version -  فللوقت صرخ ابو الولد بدموع وقال اؤمن يا سيد فاعن عدم ايماني.

 

The Modern Greek Bible - Και ευθυς κραξας ο πατηρ του παιδιου μετα δακρυων, ελεγε· Πιστευω, Κυριε· βοηθει εις την απιστιαν μου.

 

 

 

The King James Bible is always right.

 

Luke 23:42 KJB - "And he said UNTO Jesus, LORD, remember me when thou comest into thy kingdom."

 

ESV (NIV, NASB, NET, Jehovah Witness NWT, Catholic St. Joseph NAB, New Jerusalem bible) - "And he said, "Jesus, remember me when you come into your kingdom."


 In Luke 23:42 there were two thieves crucified with the Lord Jesus. One of them is hardened in sin and unbelief, but the other recognizes that he deserves judgment and death and he sees the innocence of the Man next to him who mockingly was called Christ, the chosen of God and whose accusation was This is the king of the Jews.

He then turns to him "And he said UNTO Jesus, LORD, remember me when thou comest into thy kingdom." 

These words imply several things. First, he believed the Man next to him was none other than the Lord. This implies his deity as the God-man. Secondly, he also believed this same Lord Jesus would rise from the dead, because he asks to be remembered when He comes into his kingdom. This repentant thief believed the death of the Lord Jesus on the cross would not be the last of Him. 


The word recognizing Jesus as LORD is found in the Majority of all Greek manuscripts including A, C correction, E, F, G, H, K, R, S, U, V,  W, X, Y, Omega, Gamma, Delta, Theta, Lamba, Pi, and Psi. It is also the reading found in the Old Latin copies b, e, f, ff2, l, q, the Latin Vulgate 382 A.D., the Syriac Peshitta, Sinaitic, Harclean, Armenian and Ethiopian ancient versions.

The Diatessaron of the 2nd century A.D. (160-175 A.D.) also reads as found in the KJB.

https://books.google.com/books?id=Ne3bAgAAQBAJ&pg=PA248

"And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. Jesus"


Similarly Augustine in the harmony of the Gospels:

 

https://books.google.com/books?id=o8YUAAAAQAAJ&pg=PA430

"And he said UNTO Jesus, LORD, remember me when Thou comest into Thy kingdom."


However most Critical Text Vatican versions today omit the word LORD and merely say: "And he said, "Jesus, remember me when you come into your kingdom."  

This is also how such versions as the NIV, ESV, NASB, RSV, ISV, NET, Jehovah Witness NWT and Holman versions read.  The few manuscripts that omit the word LORD come from Egypt and are known as Sinaiticus, Vaticanus and P75.

Confessing Jesus as Lord is very important. "...no man can say that Jesus is the LORD, but by the Holy Ghost." 1 Corinthians 12:3.  "That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is LORD, to the glory of God the Father." Phillipians 2:10-11.

 

The Catholic Connection

 "And he said UNTO Jesus, LORD, remember me when thou comest into thy kingdom" was also the reading found in the previous Catholic bible versions like the Douay-Rheims of 1582 and the Douay of 1950, but the more modern Catholic versions like the 1968 Jerusalem bible, the 1970 St. Joseph NAB and the 1985 New Jerusalem all omit the word "Lord", just like the ESV, NIV,  ISV, NET, Common English bible, Jehovah Witness New World Translation and the NASBs.

 

That's simply because the Vatican and modern Evangelicals use the UBS, Nestle-Aland critical text and have made a formal agreement with the Vatican to do so. If you look at the UBS text, they don't even include a footnote letting you know of the reading of "Lord" and all the massive evidence for its inclusion.

By the way, the latest Catholic bible version to come out in 2009, The Sacred Bible Catholic Public Domain Version, has once again put these words back into their text. It now reads - "And he said TO Jesus, “LORD, remember me when you come into your kingdom.”

 

"And he said UNTO Jesus, LORD, remember me..."

 

Not only do the King James Bible and the previous Catholic Bibles read "And he said UNTO Jesus, LORD, remember me..." but so also do the following Bible translations: Wycliffe 1395 - "And he seide to Jhesu, Lord, haue mynde of me, whanne thou comest `in to thi kyngdom.", Tyndale 1525, Coverdale 1535, the Great Bible 1540, Matthew's Bible 1549, the Bishops' Bible 1568, the Geneva Bible 1587 - "And he sayd vnto Iesus, Lorde, remember me, when thou commest into thy kingdome.", Beza's N.T. 1599, Mace's N.T. 1729, Wesley's N.T. 1755, Worsley Version 1770, Thomas Haweis N.T. 1795, The Newcome N.T. 1796, The Thomson Bible 1808, The Improved N.T. 1809, The Revised Translation 1815, The Wakefield N.T. 1820, The Kneeland N.T. 1823, The Dickenson N.T. 1833, Webster's Bible 1833, The Living Oracles 1835, The Pickering N.T. 1840, The Longman Version 1841, The Morgan N.T. 1848, the Etheridge Translation of the Syriac 1849, The Hewett N.T. 1850, The Commonly Received Version 1851, The Boothroyd Bible 1853, The Revised N.T. 1862, The Emphatic Diaglott 1865, The Smith Bible 1876, The Revised English Bible 1877, The Sharpe Bible 1883, The Dillard N.T. 1885, Darby 1890, Youngs 1898, Godbey N.T. 1902, The Clarke N.T. 1913, Lamsa's 1933 translation of the Syriac Peshitta - "And he said TO Jesus, Remember me, my LORD, when you come in your kingdom.", New Life Version 1969, the Amplified Bible 1987 (Lockman Foundation), the NKJV 1982 and the Third Millennium Bible 1998.  

 

Other English Bibles that read "LORD, remember me" like the King James Bible are The Word of Yah 1993, Interlinear Greek N.T. 1997 (Larry Pierce), The Lawrie Translation 1998, Worldwide English N.T. 1998, The Koster Scriptures 1998, God's First Truth 1999, The Last Days N.T. 1999, The Tomson N.T. 2002, The Apostolic Polyglot Bible 2003, The Evidence Bible 2003, The Resurrection Life N.T. 2005 (Vince Garcia), The Pickering N.T. 2005, Green's Literal 2005, Concordant Version 2006, the Bond Slave Version 2009, the Hebraic Transliteration Scripture 2010, the Jubilee Bible 2010, the Holy Scriptures VW Edition 2010, Conservative Bible 2010, The Far Above All Translation 2011, The Work of God's Children Illustrated Bible 2011, The Hebrew Roots Bible 2012, the Mebust Bible 2012, the World English Bible 2012, The English Majority Text N.T. 2013, The Hebrew Names Version 2014, The Modern Literal New Testament 2014, and the Modern English Version 2014.

 

Luke 23:42 in Foreign Language Bibles

Among foreign language Bibles we find "And he said to Jesus, LORD, remember me...." in The Spanish Evangelio Según San Lucas, Edición 1260 A.D. del Rey Alfonso X, El Sabio (this is a very old Spanish bible) and it reads like the KJB - “E dizie a Ihesu Christo: SENOR, amienbra te de mi quando fueres en el to regno.” the Spanish Sagradas Escrituras of 1569, Cipriano de Valera 1602, and the Reina Valera Gómez of 2010 - "Y dijo a Jesús: Señor, acuérdate de mí cuando vinieres en tu Reino." However the Reina Valera's of 1858, 1909, 1960 and 1995 have removed it. 

The words LORD, remember me are found in "the Italian Diodati of 1649 and the New Diodati of 1991 - "Poi disse a Gesú: «SIGNORE, ricordati di me quando verrai nel tuo regno»., the Portuguese Almeida Corrigida E Fiel - "E disse a Jesus: SENHOR, lembra-te de mim, quando entrares no teu reino.", the French Martin 1744, Ostervald 1996 and  the French Louis Second 2006, the Afrikaans bible 1953, Luther's German Bible of 1545 and the German Schlachter of 2000 - "Und er sprach zu Jesus: HERR, gedenke an mich, wenn du in deiner Königsherrschaft kommst!, the Czeck BKR Bible, the Polish Updated Gdansk Bible 2013, the Russian Victor Zhuromsky and Russian Synodal Bibles, the Romanian Cornilescu, and Romanian Fidela 2014, the Hungarian Károli Bible, the Dutch Staten Vertaling, and the Tagalog Ang Salita ng Diyos 1998.

 

The Modern Greek Bible - "καὶ ἔλεγε τῷ ᾿Ιησοῦ· μνήσθητί μου, Κύριε, ὅταν ἔλθῃς ἐν τῇ βασιλείᾳ σου."

And the Modern Hebrew Bible - ויאמר אל ישוע זכרני נא אדני בבאך במלכותך׃

 Edward F. Hills astutely conjectured that it was possibly a docetist corruption.


King James Version Defended (1956, 1983 edition)

3. The Early History of the Alexandrian Text

 

"The dying thief recognizes Jesus as the messianic King; he is praying to Him for pardon and mercy. Would it be at all natural for the thief to address his new found King rudely and familiarly as Jesus? Surely not. Surely he must have commenced his dying prayer with the vocative, Lord! In the Alexandrian text this prayer has been tampered with by the docetists, who believed that the divine "Christ" returned to heaven just before the crucifixion, leaving only the human Jesus to suffer and die. In accordance with this belief they made the thief address the Saviour not as Lord but as Jesus." (p. 109 of PDF)  

 

 

John 3:13  KJB - “And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man WHICH IS IN HEAVEN.” (ὁ ὢν ἐν τῷ οὐρανῷ)

 

ESV (NIV, NASB, NET, Holman, Jehovah Witness NWT, Catholic New Jerusalem) - "No one has ascended into heaven except him who descended from heaven, the Son of Man."

 

In the King James Bible John 3:13 has a testimony from our Lord Jesus Christ explaining Who He is. He 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.“

This is the only verse I am aware of in all the New Testament where the Lord Jesus Himself (before His resurrection and ascension into heaven) witnesses to the fact of His own omnipresence. Omnipresence - or being in all places at the one and the same time - is an attribute that only belongs to the Godhead.


See the whole article here -


http://brandplucked.webs.com/john313whichisinheaven.htm



 

John 7:8-10 Did Jesus Lie?

Other examples of how the Lord Jesus is being degraded in the modern versions are found in John 7:8-10 where many modern versions have Jesus saying that He is NOT going to the feast, and then 2 verses later He goes to the feast, which would make Him a liar. The true Bible has Jesus saying that He is not YET going to the feast, but then later He does go. Check out this detailed study of these verses and see how the NIV 2011 has now changed its underlying Greek text in its latest revision. Modern bibles are getting worse, not better.

http://brandplucked.webs.com/john78didjesuslie.htm

Matthew 5:22 Did Jesus Sin When He Got Angry?

In the true Bible the Lord Jesus says "whosoever is angry with his brother WITHOUT A CAUSE shall be in danger of the judgment" and Jesus Himself was angry in Mark 3:5 where it says: "And when He had looked round about on them with anger, being grieved for the hardness of their heart", yet the more modern Catholic versions and the other new Vatican Versions like the ESV, NIV, NASB, NET have omitted the phrase "without a cause" in Matthew 5:22 and this would make Jesus a sinner for saying whoever is angry with his brother is in danger of judgment.  See the complete article here -

http://brandplucked.webs.com/matthew522withoutcause.htm 

Philippians 2:6-8

In this great Christological passage we read: "Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, THOUGHT IT NOT ROBBERY TO BE EQUAL WITH GOD: but MADE HIMSELF OF NO REPUTATION, and took upon him the form of a servant, and was made in the likeness of men."

However many modern versions like the NIV 1984, ESV, NASB, NET and modern Catholic versions read quite differently and end up with the opposite meaning. For example, the ESV and the New Jerusalem bible read: "Christ Jesus, who though he was in the form of God, DID NOT COUNT EQUALITY WITH GOD A THING TO BE GRASPED, BUT MADE HIMSELF NOTHING..."

 

 To get a clearer idea of just how different in meaning the phrase is, "thought it not robbery to be equal with God" from "did not consider equality with God something to be grasped" compare the following statements.

"The black man thought it not robbery to be equal with the white man." In other words, he was not stealing something that did not belong to him; he is equal to the white man.

"The black man did not regard equality with the white man a thing to be grasped." He didn't even try and thought it way beyond him.

The meaning found in the NASB, NIV 1984, NKJV 1979 edition, ESV, RSV is totally different from the one found in the King James Bible and others which reveal the full deity of our Lord Jesus Christ. See the complete article here -

http://brandplucked.webs.com/phil2notrobbery.htm


1 Corinthians 10:9

 "Neither let us tempt CHRIST, as some of them also tempted, and were destroyed of the destroyer."

This verse strongly attests to the full deity of Christ. It tells us that the children of Israel who in the Old Testament tempted God were actually tempting Christ. Christ = God.

CHRIST is the reading of the majority, Syriac Peshitta, Harclean, Coptic Sahidic, Boharic, Georgian, Slavonic ancient versions and the Old Latin ar, b, d, dem, e, f, g, o, x and manuscript D and P 46, which predates Sinaiticus and Vaticanus by 150 years.

Yet Siniaticus, Vaticanus and C read THE LORD - τον κυριον -  which could refer to God the Father and not the Son.  In fact the Jehovah Witness New World Translation says: "Let us not tempt JEHOVAH".  The Revised Version 1985, ASV 1901, NASB 1963-1995, the RSV 1946-1972, Amplified 1987, and the NIVs of 1973, 1977 and 1984 editions say: "we should not test the LORD, as some of them did"

BUT now the NIV 2011 edition has once again changed its text and now reads: "We should not test CHRIST, as some of them did - and were killed by snakes."

Alexandrinus (mss. A) and 81 read "GOD" - θεόν, but nobody seems to have followed this reading.  What we see here is utter confusion among the Alexandrian (Egyptian) manuscripts with some reading "CHRIST", others "THE LORD" and some "GOD".

 

The Catholic Connection

 

The older Catholic bibles like the Douay-Rheims of 1582 and the Douay of 1950 had "Let us not tempt CHRIST, as some of them did." BUT the Catholic Jerusalem bible 1968, the St. Joseph New American Bible 1970, and the New Jerusalem bible 1985 all read "Let us not test THE LORD as some of them did, only to be destroyed by snakes."

But now, once again, the Catholics have come out in 2009 with a new version called The Sacred Scriptures, Public Domain Version, and reads: "And let us not tempt CHRIST, as some of them tempted, and so they perished by serpents."


 

When Westcott and Hort first came out with their revised, critical text they changed the traditional Reformation text from "let us not tempt CHRIST" - μηδε εκπειραζωμεν τον χριστον - to "let us not tempt THE LORD" - μηδε εκπειραζωμεν τον κυριον.  

The Critical text editions read this way at least through the 21st edition of 1975. I have hard copies of both the 4th edition 1934 and the 21st edition. "Let us not tempt THE LORD" was the reading of both the Revised Version 1885 and the ASV of 1901.  

BUT NOW the Nestle 26th, 27th and 28th editors have "scientifically" changed their minds and text (with NO new or additional information) and have gone back to the traditional reading of "Let us not tempt CHRIST" - μηδε εκπειραζωμεν τον χριστον.


The Revised Standard Version (RSV) 1946 to 1971 read "let us not put THE LORD to the test", but then the NRSV of 1989 changed this to "we must not put CHRIST to the test"

 

Other Critical Text versions that STILL follow the older Westcott-Hort/Nestle-Aland/Vatican reading of "let us not tempt THE LORD" (instead of CHRIST) are the Amplified bible 1987, Worldwide English N.T. 1998, the NASBs from 1963 to 1995 editions, Concordant Version 2006, Faithful N.T. 2009, Names of God Bible 2011, The Voice 2012 and the ISV (International Standard Version) of 2014.

 

The Jehovah Witness New World Translations of 1961 and the 2013 edition both say "Neither let us put JEHOVAH to the test, as some of them put him to the test, only to perish by the serpents."

They are paraphrasing the Nestle Aland critical text reading found since the days of Westcott-Hort to at least the 21st editions of the Nestle-Aland critical Greek text. And even now that the Nestle-Aland critical text has changed, they still do not follow the reading of "let us not tempt CHRIST" because of the clear inference that Jesus Christ IS God.

  

Other critical text versions that now have gone back to the reading of CHRIST (instead of Lord) are the ESV, Holman Standard 2009, Common English Bible and the NET version 2006, but the brand new ISV 2014 (International Standard Version) and the 1995 NASB still have LORD here instead of Christ.

Modern versions are consistently inconsistent.

1 Corinthians 10:9 NIV 1984 - “We should not test THE LORD, as some of them did—and were killed by snakes.”

1 Corinthians 10:9 NIV 2011 - “We should not test CHRIST, as some of them did—and were killed by snakes.”

 

1 Corinthians 10:9 "Neither let us tempt CHRIST, as some of them also tempted, and were destroyed of serpents."

is the reading of Wycliffe 1395, Tyndale 1534, Coverdale 1535, the Great Bible 1540, Matthew's Bible 1549, the Bishops' Bible 1568, the Geneva Bible 1587, The Beza N.T. 1599, Mace N.T. 1729, Wesley N.T. 1755, Worsley Version 1770, The Revised Translation 1815, Websters 1833, The Pickering N.T. 1840, Darby 1890, Youngs 1898, the NKJV 1982, Green's Literal 2005, The Resurrection Life N.T. 2005, Biblos Interlinear Bible 2011, Conservative Version 2011, The Work of God's Children Illustrated Bible 2011 - "neither let us tempt CHRIST, as they also tempted and perished by the serpent.", Interlinear Hebrew-Greek Scriptures 2012 (Mebust), World English Bible 2012 and the Modern English Version 2014.  

This is also the reading of the Modern Greek Bible - Μηδε ας πειραζωμεν τον Χριστον


and the Modern Hebrew Bible - ולא ננסה את המשיח כאשר נסוהו מקצתם ויאבדום הנחשים׃

 

John Gill Commentary - "Neither let us tempt CHRIST  as some of them also tempted; that is, as some of the Israelites tempted, which they did more than once; but what is referred to here, is the time they spake against God and Moses, in Numbers 21:5 as appears from the punishment annexed, their being destroyed by serpents.  For Christ was the angel that went before the Israelites in the wilderness, the angel of God's presence, that bore, and carried, and saved them; HE IS THE JEHOVAH THEY TEMPTED at Massah and Meribah, and elsewhere, AND GOD THEY SPAKE AGAINST AT THIS PLACE REFERRED TO; HENCE IT IS CLEAR THAT OUR LORD EXISTED BEFORE HIS INCARNATION, AND THAT HE IS TRULY AND PROPERLY GOD."  

 

The King James Bible is always right, and it exalts and honors the Lord Jesus Christ like no other bible out there.

 

 

1 Corinthians 15:47 

KJB - "The first man is of the earth, earthy: the second man is THE LORD from heaven."

ESV (NIV, NASB, NET, Catholic versions, Jehovah Witness NWT) - "The first man was from the earth, a man of dust; the second man is from heaven."

The words "the LORD" are found in the Majority of all Greek manuscripts including Sinaiticus correction, D correction, K, L, P, Psi, the Syriac Peshitta, Harclean, Palestinian, Gothic and Armenian ancient versions, and is so quoted by the Greek Lectionaries and early church witnesses like Origen, Basil, Chrysostom, Maximinus, Cyril, Euthalius, Theodoret, Cosmas and John Damascus. 

However modern versions like the ESV, NIV, NASB, NET, ISV, Holman and ALL Catholic versions omit the words "the LORD" and read: "The first man was from the earth, a man of dust; the second man is from heaven." ESV 2001. 

The omission of the words "the LORD" come from the usual suspects - Sinaiticus original, Vaticanus, C and D original plus a small handful of others.  The earliest remaining papyrus mss. P46, out of Egypt, actually reads "the second man IS THE SPIRIT from heaven." So, obviously the oldest is not necessary the best.

1 Corinthians 15:47 as it stands in the King James Bible and in the Traditional Text of the New Testament is another in a long list of textual witnesses to the full deity of our Lord Jesus Christ, which has been either removed or watered down in today's modern Vatican Versions. 

Agreeing with the reading found in the King James Bible - "the second man is THE LORD from heaven." are the following Bible translations: Tyndale 1525 - "The fyrst ma is of the erth erthy: the seconde man is ye LORDE fro heave.", The Great Bible 1540, Matthew's Bible 1549, the Bishops' Bible 1568, the Geneva Bible 1587, Beza's N.T. 1599, The Bill Bible 1671, Wesley's N.T. 1755, Worsley Version 1770, Haweis N.T. 1795, The Newcome N.T. 1796, The Thomson Bible 1808, The Revised Translation 1815, The Kneeland N.T. 1823, The Living Oracles 1835, The Pickering N.T. 1840, The Longman Version 1841, The Morgan N.T. 1848, the Etheridge Translation of the Syriac 1849, The Emphatic Diaglott 1865, Youngs 1898, Websters 1833, The Commonly Received Version 1851, The Boothroyd Bible 1853, The Revised N.T. 1862, The Anderson N.T. 1865, The Emphatic Diaglott Bible 1865, The Smith Bible 1876, The Revised English Bible 1877, The Sharpe Bible 1883, The Dillard N.T. 1885, The Clarke N.T. 1913, J.B. Phillips Translation 1962, the NKJV 1982, the Amplified bible (Lockman Foundation, the same people who give us the NASB which omits it), Lamsa's 1933 translation of the Syriac Peshitta - "The first man is of the earth, earthy: the second man is the LORD from heaven." and the Third Millennium Bible 1998.  

 

Other English bible that correctly tell us "the second man is THE LORD from heaven" are The Interlinear Greek 1997 (Larry Pierce), The Koster Scriptures 1998, the Lawrie Translation 1998, The Worldwide English New Testament 1998, The Last Days Bible 1999, God's First Truth 1999, The World English Bible 2000, The Tomson N.T. 2002, The Evidence Bible 2003, The Apostolic Polyglot Bible 2003, Green's Literal 2005, The Resurrection Life N.T. 2005 (Vince Garcia), The Pickering New Testament 2005, The Concordant Version 2006, the Bond Slave Version 2009, The Jubilee Bible 2010, the Hebraic Transliteration Scripture 2010 - "the second man is Adonay from heaven.", The Online Interlinear 2010 (André de Mol), The Holy Scriptures VW Edition 2010, the Conservative Bible 2011, The Far Above All Translation 2011, The BRG Bible 2012, The World English Bible 2012, The Hebraic Roots Bible 2012, The English Majority Text New Testament 2013, The Hebrew Names Version 2014 and the Modern English Version 2014.

 

Among foreign language Bibles the reading of "the second man is THE LORD from heaven" are the Spanish Sagradas Escrituras 1569, the Reina Valera 1909, 1960, 1995 - "El primer hombre, es de la tierra, terreno: el segundo hombre que es el Señor, es del cielo.", Luther's German bible of 1545 and the 2000 Schlachter - "Der erste Mensch ist von der Erde, irdisch; der zweite Mensch ist der Herr aus dem Himmel.", the French Martin 1744, Ostervald of 1996 and the French Louis Segond 21 of 2011 - "le second homme, le Seigneur, est du ciel.", the Italian Diodati of 1649, the New Diodati of 1991, the Italian La Parola E Vita of 1997 and the 2006 Italian Riveduta - "il secondo uomo, che è il Signore, è dal cielo.", the Afrikaans Bible 1953, the Dutch Staten Vertaling, The Czech BKR Bible, the Russian Synodal Version and the Victor Zhuromsky Bible, the Polish Gdanska Bible, the Hungarian Karoli Bible, and the Romainian Fidela Bible 2014.

the Modern Hebrew New Testament -האדם הראשון מן האדמה הוא של עפר והאדם השני הוא האדון מן השמים = the second man is the LORD from heaven

and the Modern Greek as well as the Traditional Greek text used by the Greek Orthodox churches all over the world today - ὁ δεύτερος ἄνθρωπος ὁ Κύριος ἐξ οὐρανοῦ.

 

Early Church Writers who quote 1 Corinthians 15:47


Tertullian On the Flesh of Christ: "The first man is of the earth, earthy; the second man is THE LORD FROM HEAVEN."[126] 


160-220 A.D. Early Church Fathers - Ante-Nicene Fathers - Volume 3 - Tertullian (I, II, III) - Tertullian - Part Second - The Five Books Against Marcion. - Book 5. - Chapter 10. ... Christ as the Second Adam Connected with the Creator of the First Man.... 


It is, however, not like the first in nature, when it is not the work of the same author. In like manner (the heretic) will be refuted also with the word “man: ” “THE FIRST MAN IS OF THE EARTH, EARTHY; THE SECOND MAN IS THE LORD FROM HEAVEN.”[34] 1 COR 15:47. 


160-220 A.D. Early Church Fathers - Ante-Nicene Fathers - Volume 3 - Tertullian (I, II, III) - Tertullian - Part Second - On the Flesh of Christ. - Chapter 8. Apelles and His Followers, Displeased with Our Earthly Bodies, Attributed to Christ a Body of a Purer Sort. How Christ Was Heavenly Even in His Earthly Flesh. We read in so many words:[8] Plane. “THE FIRST MAN IS OF THE EARTH, EARTHY; THE SECOND MAN IS THE LORD FROM HEAVEN.”[9] 1 COR 15:47. 


170-236 A.D. Early Church Fathers - Ante-Nicene Fathers - Volume 5 - Hippolytus. - The Extant Works and Fragments of Hippolytus. - Part I. Exegetical. Fragments from Commentaries on Various Books of Scripture. - On Genesis. After something from Cyril:— Hipp. Who else is this than as is shown us by the apostle, “THE SECOND MAN, THE LORD FROM HEAVEN? ”[46] 1 COR. 15:47. And in the Gospel, 


354-430 A.D. Early Church Fathers - Nicene & Post-Nicene Fathers - First Series - Volume 2 - St. Augustin: City of God, Christian Doctrine - City of God - Book XIII - That death is penal, and had its origin in Adam's sin. - Chapter 23 - What We are to Understand by the Animal and Spiritual Body; Or of Those Who Die in Adam, And of Those Who are Made Alive in Christ.

 

Then the apostle subjoins a notable difference between these two men, saying, “The first man is of the earth, earthy; THE SECOND MAN IS THE LORD FROM HEAVEN. As is the earthy, such are they also that are earthy, and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly.”[8] 1 COR 15:47-49. 


354-430 A.D. Early Church Fathers - Nicene & Post-Nicene Fathers - First Series - Volume 8 - St. Augustin: Exposition on the Psalms - Expositions on the Book of Psalms. - Psalm CIII - He knoweth what He hath created, how it hath fallen, how it may be repaired, how it may be adopted, how it may be enriched. Behold, we are made of clay: “The first man is of the earth, earthy: THE SECOND MAN IS THE LORD FROM HEAVEN.”[39] 1 COR 15:47. He sent even His own Son, Him who was made the second man, Him who was God before all things. 


347-407 A.D. Early Church Fathers - Nicene & Post-Nicene Fathers - First Series - Volume 12 - Saint Chrysostom: Homilies on First and Second Corinthians - Homilies on First Corinthians. - Homily XLII  - 1 COR 15:47 The first man is of the earth, earthy: THE SECOND MAN IS THE LORD FROM HEAVEN. 


Having said that “the natural was first,” and “the spiritual afterward,” he again states another difference, speaking of “the earthy” and “the heavenly.” For the first difference was between the present life and that which is to come: but this between that before grace and that after grace. And he stated it with a view to the most excellent way of life, saying,—(for to hinder men, as I said, from such confidence in the resurrection as would make them neglectful of their practice and of perfection, from this topic also again he renders them anxious and exhorts to virtue, saying,)—“The first man is of the earth, earthy; THE SECOND MAN IS THE LORD FROM HEAVEN:” calling the whole by the name of “man[1] i.e., embodying as it were the whole of the two states of being which he is describing in the personal appellation of Man: as in the phrase, Old Man and New Man: &c.,” and naming the one from the better, and the other from the worst part. 


Ver 49. “As we have borne the image of the earthy,” i.e., as we have done evil, “let us also bear[3] But besides this, I would fain ask thee, is it of nature that it is said, “he that is of the earth, earthy,” and, “THE LORD FROM HEAVEN?” “Yea,” saith one. What then? Was Adam only “earthy,” or had he also another kind of substance congenial with heavenly and incorporeal beings, which the Scripture calls “soul,” and “spirit?” Every one sees that he had this also. Therefore neither was THE LORD FROM ABOVE only although He is said to be “FROM HEAVEN,” but He had also assumed our flesh. But Paul’s meaning is such as this: “as we have borne the image of the earthy,” i.e., evil deeds, “let us also bear the image of the heavenly,” the manner of life which is in the heavens. Whereas if he were speaking of nature, the thing needed not exhortation nor advice. So that hence also it is evident that the expression relates to our manner of life. 


347-407 A.D. Early Church Fathers - Nicene & Post-Nicene Fathers - First Series - Volume 13 - Saint Chrysostom: - The Homilies of St. John Chrysostom on Philippians, Colossians, and Thessalonians. - Homilies on Colossians. - Colossians 2:16-19 


Whence is this evident? Hear him saying, “THE FIRST MAN IS OF THE EARTH, EARTHY, THE SECOND MAN IS THE LORD FROM HEAVEN.” (1 COR 15:47.) I spoke of a difference as great as that between clay and gold; but greater still do I find the difference between heavenly and earthy; not so widely do clay and gold differ, as do things earthy and heavenly. 


330-390 A.D. Early Church Fathers - Nicene & Post-Nicene Fathers - Second Series - Volume 7 - Gregory Nazianzen - Select Letters of Saint Gregory Nazianzen. - Division I - Letters on the Apollinarian Controversy. - Letter CCII - To Nectarius, Bishop of Constantinople. 


For he alleges another saying of an Apostle, which he cuts off from the whole body of its context, THAT THE SECOND MAN IS THE LORD FROM HEAVEN.[3] 1 COR 15:47. Then he assumes that that Man who came down from above is without a mind, but that the Godhead of the Only-begotten fulfils the function of mind, and is the third part of this human composite, inasmuch as soul and body are in it on its human side, but not mind, the place of which is taken by God the Word. 


329-379 A.D. Early Church Fathers - Nicene & Post-Nicene Fathers - Second Series - Volume 8 - Basil: Letters and Select Works - De Spiritu Sancto  - Now let us see what follows. “The first man” it is said “is of the earth earthy, THE SECOND MAN IS THE LORD FROM HEAVEN.”[28] 1 COR 15:47. Again “that was not first which is spiritual but that which is natural and afterward that which is spiritual.” 


675-749 A.D. Early Church Fathers - Nicene & Post-Nicene Fathers - Second Series - Volume 9 - John of Damascus: Exposition of the Orthodox Faith. - An Exact Exposition of the Orthodox Faith.  Book III  Although[6] Greg. Naz., ibid., however, he says, The first Adam is of the earth earthy; THE SECOND ADAM IS LORD FROM HEAVEN[7] 1 COR 15:47., he does not say that His body is from heaven, but emphasises the fact that He is not mere man. For, mark, he called Him both Adam and Lord, thus indicating His double nature. For Adam is, being interpreted, earth-born: and it is clear that man’s nature is earth-born since he is formed from earth, but the title Lord signifies His divine essence. 


313-386 A.D. Early Church Fathers - Nicene & Post-Nicene Fathers - Second Series - Volume 14 - The Seven Ecumenical Councils - The Fourth Ecumenical Council. The Council of Chalcedon. - The Letter of Cyril to John of Antioch. 

For when we say our Lord Jesus Christ descended from heaven, and from above, we do not so say this as if from above and from heaven was his Holy Flesh taken, but rather by way of following the divine Paul, who distinctly declares: “the first man is of the earth, earthy; THE SECOND MAN IS THE LORD FROM HEAVEN.” 


Patristic Evidentiary Support for the Genuineness of the above Passage 


160-220 A.D. Tertullian, Against Marcion (1 3:451) 

160-220 A.D. Tertullian, Flesh of Christ (1 3:529) 

170-236 A.D. Hippolytus, Fragments (1 5:167) 

270-304 A.D. Victorinus of Pettau, Creation (1 7:342) 

329-379 A.D. Basil The Great, The Spirit (III 8:30) 


Source: Early Church Fathers and the A.V. by Jack Moorman 

ref: from the Ante-Nicene Early Church Fathers 38vol set (1 =set; 10=vol; 122=page) 


 

Micah 5:2

Is Christ the Eternal Son of God or Did He have and Origin?

 King James Bible and many others reads: "But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; WHOSE GOINGS FORTH HAVE BEEN FROM OF OLD, FROM EVERLASTING."
 
The older Catholic Douay Version used to read just like the King James Bible here in Micah 5:2.  It says: "AND THOU, BETHLEHEM Ephrata, art a little one among the thousands of Juda: out of thee shall he come forth unto me that is to be the ruler in Israel: and his going forth is from the beginning, from the days of eternity."


However, modern "scholarship" is in the tail spin of a free falling apostasy and all roads are leading back to the great whore of Babylon.   The liberal  Revised Standard Version of 1946 (RSV), NRSV 1989, the 2001 ESV and the modern Catholic bible versions like the Jerusalem Bible of 1968, St. Joseph New American Bible of 1970 and the New Jerusalem bible of 1985 we read: "But you, O Bethlehem Eph'rathah, who are little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose ORIGIN is from of old, FROM ANCIENT DAYS."

The NIV - "But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel, whose ORIGINS are from of old, FROM ANCIENT TIMES."

Jehovah Witness New World Translation 1961 - "And you, O Bethlehem Ephrahah, the one too little to get to be among the thousands of Judah, from you there will come out to me the one who is to become ruler in Israel, WHOSE ORIGIN IS FROM EARLY TIMES, FROM THE DAYS OF TIME INDEFINITE."

  See the complete article on Micah 5:2 here - http://brandplucked.webs.com/micah52heb211origin.htm

 And you should also see this one called My, How Times Have Changed! where a mere 50 years ago the professors at Dallas Theological Seminary produced a report condemning many of the translations found in the liberal RSV but today that same Dallas Theological Seminary is now producing bible versions like the Daniel Wallace NET version that have THE SAME translations in them!  You can see it here -

http://brandplucked.webs.com/timeschangedtsemnet.htm

 

1 Timothy 3:16

"GOD  was manifest in the flesh, justified in the Spirit, seen of angels..." Of the 300 existing cursive copies of  Paul's letter to First Timothy that we have, 252 of them say GOD was manifest in the flesh. The Protestant Reformation Bibles all witness to this reading. It is the Catholic bible versions and today's Vatican Versions like the ESV, NIV, NASB, NET, Holman Standard, RSV etc. that change "GOD was manifest in the flesh" to something like "He appeared in a body". No longer it is GOD who was manifest in the flesh, which is totally unique to the Lord Jesus Christ, but merely "He appeared in a body".  Well, News Flash. We ALL have appeared in a body and we are not God. To see more on this verse and the manuscript support for the correct reading of GOD was manifest in the flesh, See -

 http://brandplucked.webs.com/1timothy316godorhe.htm

 

To WORSHIP the Lord Jesus or just To KNEEL BEFORE?

Throughout the New Testament we see a continual witness to the Deity of our Lord Jesus Christ when men WORSHIPPED Him and these were all Jews whom God had told repeatedly that there were to worship only the one true God. "...for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve."  Luke 4:8. 

There are some 12 to 14 times in the New Testament where various people come to the Lord Jesus andWORSHIP Him.  However this is not the case in many of the modern versions.  I will give just a few examples. In Matthew 8:2 we read "And behold, there came a certain leper and WORSHIPPED Him, saying, Lord, if thou wilt, thou canst make me clean."

Agreeing with the King James Bible in that the leper came and WORSHIPPED the Lord Jesus in Matthew 8:2 are the following Bible translations: The older Catholic Douay Version 1950, Wycliffe 1395, Tyndale 1525, Coverdale 1535, The Great Bible 1540, Matthew's Bible 1549, the Bishops' Bible 1568, the Geneva Bible 1587, Worsley Version 1770, Wesley's N.T. 1790, Thomas Haweis N.T. 1795, the Revised Version of 1881, the ASV of 1901, Godbey N.T. 1902, Lamsa's 1933 translation of the Syriac Peshitta, the NKJV 1982, The Word of Yah 1993, the Third Millennium Bible 1998, Lawrie Translation 1998, Sacred Scriptures Family of Yah 2001, the Tomson N.T. 2002, Green's Literal 2005, Concordant Version 2006, English Majority Text Version 2009, the Hebraic Transliteration Scripture 2010, Jubilee Bible 2010, Biblos Interlinear Bible 2011, World English Bible 2012, and the Modern English Version 2014 - "came and WORSHIPPED him". 

 

However the more modern Catholic Versions like St. Joseph NAB says "did him homage", New Jerusalem bible 1985 has "bowed in front of him" as do the NET version, NIV, RSV, NRSV, ESV, NASB and Holman Standard., and the ISV (International Standard Version) has "fell down before him."

The Jehovah Witness New World Translation has "began doing obeisance". The crucial difference is that a person may "kneel before" or "bow down in front of" or "do obeisance to" a mere human being who is a king or queen, but a Jew would only WORSHIP GOD!

See how these modern versions use the same phrases like "fell down before him" or "bow down in front of him" when referring to mere men. 

In Genesis 50:18 the KJB says the brethren of Joseph "fell down before his face". This is accurate, because Joseph is a mere man. His brethren were showing respect and honor to a man in a position of authority, but he was not a God to be worshipped.  However the ESV uses both expressions to refer to a man and to the Son of God.  The ESV, NASB say in Genesis 50:18 "His brothers also came and FELL DOWN BEFORE HIM and said, "Behold, we are your servants."

In 1 Samuel 25:23 the ESV, NASB say: "When Abigail saw David, she hurried and got down from the donkey and fell before David on her face and bowed to the ground." The NIV says Abigail "BOWED DOWN before David with her face to the ground." 

And in 2 Samuel 19:18 the ESV, NASB say: "And Shimei the son of Gera fell down before the king, as he was about to cross the Jordan", while the NIV says "he fell prostrate before the king."

These new versions use the same terminology when referring to both mere men and to the Lord Jesus Christ, whereas the King James Bible and many earlier translations make a clear, important and necessary distinction between "bowing down to" a man out of reverence for his position, and the "worship" that alone is due to God.

The same thing occurs in Matthew 9:18 where a certain ruler of the synagogue came "and WORSHIPPED HIM, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live."

"WORSHIPPED HIM" is again found in the previous Catholic Douay Version, the Revised Version of 1881, the American Standard Version of 1901 (both of which were Critical text editions) Wycliffe, Tyndale, Coverdale, Bishops' Bible, the Geneva Bible, Lamsa's translation of the Syriac, the NKJV, the Third Millennium Bible and a lot of others. 

But once again we find the more modern Catholic Versions going with "did him reverence" St. Joseph NAB, "bowed down in front of him" New Jerusalem, NET version, NASB, and "knelt before him" RSV, NRSV, ESV, NIV, Holman, and "fell down before him" ISV. The J.W. version again has "began doing obeisance".

In Matthew 15:25 a woman of Canaan comes to our Lord and "WORSHIPPED HIM, saying, Lord, help me." "WORSHIPPED him" is found in the older Catholic Douay version, the Revised Version 1881, the ASV 1901, Wycliffe, Tyndale, Bishops' Bible, the Geneva Bible, Lamsa's Syriac translation, the NKJV, the Third Millenium Bible 1998 and a bunch more.

But once again in the NET, New Jerusalem, NIV, RSV, NRSV, ESV, Holman we read "knelt before him", the NASB has "bowed down before him", St. Joseph NAB has "did him homage", J.W. version "began doing obeisance"  and the ISV "fell down before him".

The last example, though there are several more just like this, is found in Matthew 20:20 where we read: "Then came to him the mother of Zebedee's children with her sons WORSHIPPING him, and desiring a certain thing of him." Again "WORSHIPPING him" is found in Tyndale, The Great Bible 1540, Matthew's Bible 1549, the Bishops' Bible 1568, the Geneva Bible 1587, Whiston's N.T. 1745, Wesley's N.T. 1790, Sawyer N.T. 1858, Worrell N.T. 1904, Lamsa's 1933 translation of the Peshitta, the Revised Version of 1881, the ASV 1901, Godbey N.T. 1902, the Catholic Douay of 1950, The Word of Yah 1993, the Third Millennium Bible of 1998, the Lawrie Translation 1998, the Sacred Scriptures Family of Yah 2001, the Tomson N.T. 2002, Green's Literal 2005, the Concordant Version 2006, the Jubilee Bible 2010, the Hebraic Transliteration Scripture 2010, Online Interlinear 2010 (André de Mol), The Far Above All Translation 2011, and the BRG Bible 2012 - "WORSHIPPING him".

However this time even the NKJV says "kneeling down" along with the NIV, Holman, RSV, NRSV, ESV, NET, while the NASB, ISV and New Jerusalem have "bowing down", St. Joseph has "do homage" and the J.W. version has "doing obeisance."

 Yet every single one of these bible versions translates the exact same word twice as "worshipped" in Revelation 13:4 where we read of the ungodly who refuse to repent of their sins during the Great Tribulation and of them it is written: "And they WORSHIPPED the dragon which gave power unto the beast: and they WORSHIPPED the beast, saying, Who is like unto the beast? who is able to make war with him?" 

Even the J.W. version has "worshiped" here twice. So, why is it OK for all these modern versions to translate the same Greek word as "worshipped" when it comes to the dragon and the beast, but when the passage is speaking about the Lord Jesus Christ it now becomes some watered down, anemic "knelt before", "bowed before" or "do homage"?

Nobody seriously believes that any of these modern versions are the complete and infallible words of God. God Himself is sending a famine of hearing the words of God and the falling away from the faith is gathering momentum with each passing day.

But there are thousands of us born again, blood bought Christians who DO believe God has given us His complete and infallible Book in the King James Holy Bible.  One of the divine marks upon His true Book is how it exalts the Lord Jesus Christ as God manifest in the flesh, who has a name above every name, and who is worthy to be worshipped. 

Any bible version that attempts to degrade, detract or downgrade His rightful glory and honour is just another fake bible version with Satan's fingerprints all over it.

Romans 14:10-12

KJB - "for we shall all stand before the judgment seat of CHRIST...and every tongue shall confess to GOD." = Jesus Christ is GOD!

ESV (NIV, NASB, Jehovah Witness NWT, modern Catholic versions) - "for we will all stand before the judgment seat of GOD...and every tongue shall confess to GOD."

 

In the King James Bible and in the Traditional Greek texts of the Reformation Bibles we read:

"But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of CHRIST, For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to GOD. So then every one of us shall give account of himself to GOD." (Caps are mine) 

These verses clearly teach that the Lord Jesus Christ is God Himself. We will stand before the judgement seat of Christ = shall give account of himself to GOD. We also read of the judgment seat of Christ in 2 Corinthians 5:10, and John 5:22-23 tell us "For the Father judgeth no man, but hath committed all judgment unto the Son: That all men should honour the Son, even as they honour the Father." 

Here in Romans 14:10-12 we have a clear testimony to the deity of Christ, who is both the Son of man and God.

The reading of "the judgment seat of CHRIST" is that of the Majority of all remaining Greek texts, including Sinaiticus correction, C correction, L, P, Psi, the Greek Lectionaries, the Old Latin dem, gue, r1, the Syriac Peshitta, Harkelian, the Gothic, Armenian and Ethiopic ancient versions and is so quoted by many early church witnesses as Marcion, Polycarp, Tertullian, Origen, Ambrosister, Didymus, Chrysostom, Theodore, Cyril, Theodoret, Gennadius and Antiochus.

 

However many modern critical text Vatican Versions like the ESV, NIV, NASB, ISV, NET, Holman, RSV, Common English Bible, Jehovah Witness NWT and most modern Catholic bible versions have a different reading here.

They do not say judgment seat of CHRIST and then equate Christ with God, but they say "we will all stand before the judgment seat of GOD...so then each of us will give an account of himself to God."  ESV 2001. 

Gone is any parallelism showing that Christ Himself IS God. This different reading comes from the usual suspects, namely the Vatican manuscript. Sinaiticus original also read "God" but another scribe corrected it to read Christ and the same with codex C.

Vaticanus almost alone also omits the words "of God" in verse 12 - "give account of himself TO GOD." The words "to God" ARE found in Sinaiticus, and the textual 'scholars' decided here not to follow the Vatican mss. and so they included the word God in verse 12. The "science" of textual criticism is a marvel to behold, isn't it?

 

The Catholic Connection

 

What is also of interest are the various Catholic bible versions which, like today's ever changing Evangelical/Vatican versions, continue to change from one edition to the next.  The older Catholic Douay-Rheims bible of 1582 read like the KJB and followed the traditional Greek texts.  Is says: "For we shall all stand before the judgment seat of CHRIST. [11] For it is written: As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. [12] Therefore every one of us shall render account to God for himself." 

BUT then in the 1950 Douay, again in the 1968 Jerusalem bible, the 1970 St. Joseph New American bible and again in the 1985 New Jerusalem bible they all read like the RSV, ESV, NIV, NASB, ISV, NET and say "we must all stand before the judgment seat of GOD" (not Christ). 

Oh... but wait!  Now the latest Catholic bible version to come down the pike is the 2009 The Sacred Bible Catholic Public Domain Version. It can be seen here -

 http://www.sacredbible.org/catholic/NT-06_Romans.htm#14

 And it has now gone back to using the Traditional Greek text and reads: {14:10}" So then, why do you judge your brother? Or why do you despise your brother? For we shall all stand before the judgment seat of CHRIST. {14:11} For it is written: “As I live, says the Lord, every knee shall bend to me, and every tongue shall confess to God.” {14:12} And so, each one of us shall offer an explanation of himself to God."

 

"the judgment seat of CHRIST"  

 

Agreeing with the reading whereby we can witness to the full deity of the Lord Jesus Christ as being the very GOD before whom we will stand in judgment are the following Bible translations: Wycliffe 1395 - "for alle we schulen stonde bifore the trone of Crist.", Tyndale 1525, Coverdale 1535, the Great Bible 1540, Matthew's Bible 1549, Bishops' Bible 1568, the Geneva Bible 1587, The Beza N.T. 1599, The Bill Bible 1671, Mace N.T. 1729, Wesley's translation 1755, Worsley Version 1770, Thomas Haweis N.T. 1795, The Newcome N.T. 1796, The Thomson Bible 1808, The Improved N.T. 1809, The Revised Translation 1815, Wakefield N.T. 1820, Kneeland N.T. 1823, Dickinson N.T. 1833, the Living Oracles 1835, The New Covenant N.T. 1836, The Pickering N.T. 1840, Longman Version 1841, The Hammond N.T. 1845, Hussey N.T. 1845, Morgan N.T. 1848, Hewett N.T. 1850, The Commonly Received Version 1851, Murdock's translation of the Syriac 1852 - "the judgment seat of MESSIAH", The Boothroyd Bible 1853, Calvin Translation 1856, Kenrick N.T. 1862, The Revised N.T. 1862, Anderson N.T. 1865, Emphatic Diaglott Bible 1865, The Smith Bible 1876, Youngs 1898, J. B. Phillips 1962,  Lamsa's 1933 translation of the Syriac Peshitta - "for we must all stand before the judgment seat of CHRIST.", the NKJV 1982, Third Millennium Bible of 1998, the Lawrie Translation 1998,  and Green's literal of 2005.  

 

Also reading in Romans 14:10 - "the judgment seat of CHRIST" are The Word of Yah 1993, The Interlinear Greek N.T. 1997 (Larry Pierce), The Koster Scriptures 1998 "the judgment seat of MESSIAH", God's First Truth 1999, The Last Days N.T. 1999, The World English Bible 2000, The Tomson N.T. 2002, The Apostolic Polyglot Bible 2003, The Evidence Bible 2003, The Resurrection Life N.T. 2005, The Pickering New Testament 2005 - "judgment seat of CHRIST",  the Bond Slave Version 2009, English Majority Text Version 2009, the Hebraic Transliteration Scripture 2010 - "the judgment seat of MESSIAH", The Holy Scriptures VW Edition 2010,  the Online Interlinear 2010 (André de Mol), the Conservative Bible 2011, The Work of God's Children Illustrated Bible 2011, The Hebraic Roots Bible 2012 - "the judgment seat of MESSIAH", The World English Bible 2012, The Hebrew Names Version 2014, The Modern Literal New Testament 2014, and the Modern English Version 2014.

 

Foreign Language Bibles

 

Among foreign language Bibles that have the correct reading of "judgment seat of CHRIST" are the Afrikaans Bible 1953, the Arabic Smith & Van Dyke Bible, the Albanian Bible, the Basque Navarro-Labourdin N.T., the Romainian Cornilescu Bible, Dutch Staten Vertaling, the French Martin 1744, French Ostervald 1996 and the Frence Louis Segond 21 of 2007 - "nous comparaîtrons tous devant le tribunal DE CHRIST.", Luther's German bible 1545 and the 2000 Schlachter Bible - "Richterstuhl CHRIST", the Spanish Sagradas Escrituras of 1569, the Reina Valeras of 1909, 1960, 1995 and 2011 - "Porque todos estaremos delante del tribunal del CRISTO.", the Russian Synodal Version and the Victor Zhuromsky N.T. - "Все мы предстанем на суд Христов.", the Czeck BKR bible, the Polish Biblia Gdanska, the Hungarian Karoli - "KRISZTUS", the Italian Diodati of 1649 and the Nuova Diodati of 1991 -"Poiché tutti dobbiamo comparire davanti al tribunale di CRISTO.", the Portuguese A Biblia Sagrada em Portugues, and the Almeida Corrigida E Fiel 2009 - "Pois todos havemos de comparecer ante o tribunal de CRISTO.",The Polish Updated Gdansk Bible 2013 - Wszyscy bowiem staniemy przed trybunałem CHRYSTUSA.”, The Romanian Fidela Bible 2014, and Cornilescu Revised 2014 - "de judecată al lui HRISTOS.", the Tagalog Ang Salita ng Diyos 1998 - “sa harapan ng upuan ng paghatol ni CRISTO.” and the Smith and Van Dyke Arabic Bible - واما انت فلماذا تدين اخاك. او انت ايضا لماذا تزدري باخيك. لاننا جميعا سوف نقف امام كرسي المسيح. = "the judgment  seat of CHRIST."

And the Modern Greek New Testament and of course the Traditional Greek New Testament used by the Greek Orthodox churches all over the world today - "πάντες γὰρ παραστησόμεθα τῷ βήματι τοῦ Χριστοῦ"

 

John Gill on Romans 14:10 - the judgment seat of Christ - CHRIST will be the Judge, he is so appointed by his Father, and is every way fit for it, BEING GOD OMNISCIENT AND OMNIPRESENT; and when he shall appear in his glory, he shall sit on his judgment seat, the dead will be raised, the books will be opened, and all shall be summoned to appear before him”


Matthew Henry - “Christ will be the judge, and he has both authority and ability to determine men's eternal state according to their works, and before him we shall stand as persons to be tried, and to give up an account, expecting our final doom from him, which will be eternally conclusive. To illustrate this (v. 11), he quotes a passage out of the Old Testament, which speaks of Christ's universal sovereignty and dominion, and that established with an oath: As I live (saith the Lord), every knee shall bow to me. It is quoted from Isa. 45:23…HERE IS PROOF OF CHIRST’S GODHEAD: HE IS LORD AND HE IS GOD, EQUAL WITH THE FATHER. Divine honour is due to him, and must be paid.”

 

 

Hodges Commentary on Romans - “The apostle evidently considers the recognition of the authority of Christ as being tantamount to submission to God, and he applies without hesitation the declarations of the Old Testament in relation to the universal dominion of Jehovah, in proof of the Redeemer's sovereignty. IN PAUL'S ESTIMATION, THEREFORE, JESUS CHRIST WAS GOD. This is so obvious, that commentators of all classes recognize the force of the argument hence deduced for the divinity of Christ. Luther says: "So muss Christus rechter Gott sein, weil solches vor seinem Richterstuhl geschehen." Calvin: "Est etiam insignis locus ad stabiliendam fidem nostram de aeterna Christi divinitate." Bengel: "Christus est Deus, nam dicitur Dominus et Deus. Ipse est, cui vivimus et morimur. Ipse jurat per se ipsum." -  Christus best Deus = CHRIST IS GOD.

 

Matthew Poole - "That which is generally spoken of Jehovah being here in a peculiar manner applied to Christ, it evidently showeth, that he is supreme Judge, and sovereign Lord, unto whom all knees must bow in token of subjection; and before whose tribunal all persons, will they, or will they not, must appear.”

 

John Wesley's Explanatory Notes  on Romans 14:10-12 - "IT IS CHRIST WHO IS HERE TERMED BOTH LORD AND GOD; as it is he to whom we live, and to whom we die."  

 

Isaiah 32:2 “a MAN shall be as an hiding place”

Modern Versions Remove The Glory of Christ

Isaiah 32:1-2 KJB - "Behold, a king shall reign in righteousness, and princes shall rule in judgment. V.2 And A MAN shall be as an hiding place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land."

ESV (RSV, NRSV, NIV, NASB, Holman, NET, ISV, Catholic St. Joseph NAB, Jehovah Witness NWT) - "EACH ONE will be like a hiding place from the wind, a shelter from the storm, like streams of water in a dry place."

Then the ESV gives a false footnote saying: "Hebrew 'they'"

http://brandplucked.webs.com/isaiah322amanhiding.htm

Get yourself a copy of God's pure, inspired and 100% true words - the Authorized King James Holy Bible - and you can be sure that you have the true "book of the LORD".  Accept no substitutes.  God bless. 

Will Kinney 

Return to articles - http://brandplucked.webs.com/articles.htm

 

Notes from the Internet

Shortly after posting this study at a Facebook Bible Discussion forum and getting no response from the bible agnostics, this interchange took place.

  • Hi all. Every notice that none of the Vatican Version lovers every address any of these textual issues and how these modern perversions are degrading the Lord Jesus Christ in so many subtle and not so subtle ways? They will continue to drone on about how "all reliable translations are inerrant" or "only the originals were inerrant" or "Well, no doctrine is changed" (which is not true at all) but not one of them will dare take a stand FOR any bible. The only thing they have in common is their stand AGAINST the King James Bible as being the infallible words of God.See More


  • Erik DiVietro Maybe none of us have any more interest in engaging anything you say because you're abrasive and condescending?


  • Will Kinney
    Erik D posts: "Maybe none of us have any more interest in engaging anything you say because you're abrasive and condescending?"

    Yes, that IS one theory;-) However it sounds to me far more like an excuse for not being willing to see and admit that these fake bibles you guys are promoting are in fact corruptions and perversions that come from the Whore of Babylon and from the devil himself working behind the scenes. Satan hates the true Lord Jesus Christ and the truth of the words of God and wants undermine and destroy faith in the book of the Lord. And it looks like he is enjoying great success too now that most Christians today do NOT believe that any Bible IS the complete and infallible words of God. Golly, you think there might be a connection in there somewhere?

    "He that hath ears to hear, let him hear." Luke 8:8

 Erik D then came back with:


Erik DiVietro  -"I am done talking to you. It has nothing to do with the substance of your posts because your posts have no substance, you pompous, self-righteous pharisee."

 And I then responded:


Will Kinney -"Hi folks. As some of you should be able to see, Erik D has absolutely nothing to say when it comes to the different textual readings and the downward slide the modern versions are taking when it comes to the person of the Lord Jesus Christ. He simply will not address the Bible textual issues because he really doesn't know what God's pure and inspired words are.

Then he accuses me of "posting nothing of substance" and of being an abrasive name caller. So what does Erik D do? He still refuses to address the very real textual issues among the varying bible versions. He will never tell you where to find God's infallible Book, simply because he himself does not believe such a thing exists; and then he closes by calling me a "pompous, self-righteous pharisee".

Far be it from Erik D to "offer nothing of substance" or to engage in abrasive name calling.
"

More Notes from the Internet

Another guy posted this after having read the article - Miguel Fuentes posts: "I totally believe that NIV,NASB, and others are not dishonor the Son and Father."

Yes, Miguel. We all know what it is you say you believe. Let's see if we can actually get something out of you besides your one or two sentence profound thoughts. OK. Let's give it a shot.

If your NASB does not dishonor the Father or the Son, then would you please tell us if you think the NASB is "honoring" or "dishonoring" God when it tells us in Psalms 78:36 that the children of Israel DECEIVED Him? Notice, it does not say they "tried to decieve" but they actually DECEIVED Him. Do you think it is even possible to deceive God?

Tell us your thoughts on this, Miguel. OK? Thanks 

Miguel never did get back to us about this.  Here is a much more in depth study on the ridiculous translation found in the NASB in Psalm 78:36 "Can God be Deceived?" Dan Wallace's goofy NET version does it too.  Don't these guys have any shame?

http://brandplucked.webs.com/eze149ps7836deceive.htm

Mark 9:23-24 KJB - "Jesus said unto him, If thou canst BELIEVE, all things are possible to him that believeth.  And straightway the father of the child cried out, and said WITH TEARS, LORD, I believe; help thou mine unbelief."

 

ESV - "And Jesus said to him, "If YOU CAN!" All things are possible for one who believes." Immediately the father of the child cried out and said, "I believe; help my unbelief."  

 

NIV - "If YOU CAN?" said Jesus. "Everything is possible for one who believes." Immediately the boy's father exclaimed, "I do believe; help me overcome my unbelief."  

 

The most obvious differences are the omissions of several words in the modern Vatican Versions. The ESV, NIV, NASB, NET, Holman and the modern Catholic versions omit the words "BELIEVE", "WITH TEARS" and most importantly perhaps the word "LORD".

 

 Yet all the capitalized words "believe", "with tears" and "Lord" are found in the Majority of all remaining Greek manuscripts and is the traditional reading of the Reformation Bibles in the major languages of the world, and of the Greek Bible used by the Greek speaking Orthodox churches today.

 

"If thou canst BELIEVE" (εἰ δύνασαι πιστεῦσαι) is in the Majority of all texts including A, C correction, Sinaiticus correction, D and the Syriac Peshitta. But the word "believe" is omitted in the Vatican mss. and read "if you can" (εἰ δύνῃ) and thus we have the ESV, NIV, NASB, NET reading where they don't even agree with each other.  The ESV has an exclamation "If you can!", while the NIV makes it a question with "If you can?"  

 

The words "WITH TEARS" ( μετὰ δακρύων) are again found in the Majority of all manuscripts as well as A and C corrections, D and the Syriac Peshitta.  

 

And the all important word LORD (κύριε), which this father uses to recognize that this man Jesus was none other than the LORD, is again found in the Majority of all manuscripts, C correction, E, F, G, H, K, M, N, S, U, V, X, Y, Gamma, Delta, Pi, Sigma, Omega, the Old Latin copies a, aur, b, c, f,  and g2 but the UBS, Nestle Aland critical texts don't even mention it in their critical footnotes!  Not a peep about it being the Majority reading.

 

The Catholic version give us their usual confusion. Both the earlier Douay-Rheims of 1582 and the 1950 Douay had the words "believe" and "with tears" but omitted the word "Lord".  They both read: "And Jesus saith to him: If thou canst BELIEVE, all things are possible to him that believeth. And immediately the father of the boy crying out, WITH TEARS said: I do believe, Lord. Help my unbelief."  

 

But then the 1968 Jerusalem bible, the 1970 St. Joseph NAB and the 1985 New Jerusalem all read like the (surprise!) ESV, NIV, NASB (omitting "believe", "with tears" and "Lord"), saying: "Jesus said, "If you can? Everything is possible to a man who trusts."  The boy's father immediately exclaimed, "I do believe! Help my lack of trust."

 

Oh, but wait!  Now the 2009 Catholic Public Domain Version has come out and it goes back to the Traditional reading as found in the KJB saying: "But Jesus said to him, “If you are able to BELIEVE: all things are possible to one who believes.”  And immediately the father of the boy, crying out WITH TEARS, said: “I do believe, LORD. Help my unbelief.”

 

Agreeing with the King James Bible are Wycliffe 1395 - "And Jhesus seide to hym, If thou maiste BILEUE, alle thingis ben possible to man that bileueth. And anoon the fadir of the child cried WITH TEERIS, and seide, LORD, Y bileue; Lord, helpe thou myn vnbileue.", Tyndale 1525, Coverdale 1535 - "Iesus sayde vnto him: Yf thou couldest BELEUE: All thinges are possible vnto him that beleueth. And immediatly the father of the childe cried WITH TEARES, and sayde: LORDE I beleue: O helpe thou myne vnbeleue.", the Great Bible 1540, Matthew's Bible 1549, the Bishops' Bible 1568, the Geneva Bible 1587 - "And Iesus said vnto him, If thou canst BELEEUE it, al things are possible to him that beleeueth.  And straightway the father of the childe crying WITH TEARES, saide, LORDE, I beleeue: helpe my vnbeliefe.", Wesley's N.T. 1755, Worsley's N.T. 1770, Webster's Bible 1833, Young's 1898, the NKJV 1982, Green's literal, the Third Millennium Bible 1998 and the Jubilee Bible 2000.

 

Foreign language Bibles that read like the King James Bible and the Traditional Reformation texts are the French Martin Bible 1744 and French Ostervald 1996 - "Alors Jésus lui dit : si tu le peux croire, toutes choses sont possibles au croyant.  Et aussitôt le père de l'enfant s'écriant avec larmes, dit : Je crois, Seigneur! aide-moi dans mon incrédulité.", the Spanish Sagradas Escrituras 1569, Cipriano de Valera 1602, Reina Valera 1909-1995  - "Jesús le dijo: Si puedes creer esto, al que cree todo es possible. Y luego el padre del muchacho dijo clamando con lágrimas: Creo, Señor, ayuda a mi incredulidad.",  , Luther's German bible 1545 and German Schlachter of 2000 - "Jesus aber sprach zu ihm: Wenn du könntet glauben! Alle Dinge sind möglich dem, der da glaubet.Und alsbald schrie des Kindes Vater mit Tränen und sprach: Ich glaube, lieber HERR; hilf meinem Unglauben!", the Italian Diodati 1649 and Nuova Diodati 1991 and the Italian Riveduta 2006 - "E Gesú gli disse: «Se tu puoi credere, ogni cosa è possibile a chi crede». Subito il padre del fanciullo, gridando con lacrime, disse: «Io credo Signore, sovvieni alla mia incredulità.", the Portuguese Almeida Corrigida E Fiel 1681 and A Biblia Sagrada em Portugués - " E Jesus disse-lhes: Se tu podes crer, tudo é possível ao que crê.  E logo o pai do menino, clamando com lágrimas, disse: Eu creio, Senhor! Ajuda a minha incredulidade." and the Modern Greek Bible, just to name a few.

 

 The King James Bible is always right.

 

 

Mark 9:23-24 KJB - "Jesus said unto him, If thou canst BELIEVE, all things are possible to him that believeth.  And straightway the father of the child cried out, and said WITH TEARS, LORD, I believe; help thou mine unbelief."

 

ESV - "And Jesus said to him, "If YOU CAN!" All things are possible for one who believes." Immediately the father of the child cried out and said, "I believe; help my unbelief."  

 

NIV - "If YOU CAN?" said Jesus. "Everything is possible for one who believes." Immediately the boy's father exclaimed, "I do believe; help me overcome my unbelief."  

 

The most obvious differences are the omissions of several words in the modern Vatican Versions. The ESV, NIV, NASB, NET, Holman and the modern Catholic versions omit the words "BELIEVE", "WITH TEARS" and most importantly perhaps the word "LORD".

 

 Yet all the capitalized words "believe", "with tears" and "Lord" are found in the Majority of all remaining Greek manuscripts and is the traditional reading of the Reformation Bibles in the major languages of the world, and of the Greek Bible used by the Greek speaking Orthodox churches today.

 

"If thou canst BELIEVE" (εἰ δύνασαι πιστεῦσαι) is in the Majority of all texts including A, C correction, Sinaiticus correction, D and the Syriac Peshitta. But the word "believe" is omitted in the Vatican mss. and read "if you can" (εἰ δύνῃ) and thus we have the ESV, NIV, NASB, NET reading where they don't even agree with each other.  The ESV has an exclamation "If you can!", while the NIV makes it a question with "If you can?"  

 

The words "WITH TEARS" ( μετὰ δακρύων) are again found in the Majority of all manuscripts as well as A and C corrections, D and the Syriac Peshitta.  

 

And the all important word LORD (κύριε), which this father uses to recognize that this man Jesus was none other than the LORD, is again found in the Majority of all manuscripts, C correction, E, F, G, H, K, M, N, S, U, V, X, Y, Gamma, Delta, Pi, Sigma, Omega, the Old Latin copies a, aur, b, c, f,  and g2 but the UBS, Nestle Aland critical texts don't even mention it in their critical footnotes!  Not a peep about it being the Majority reading.

 

The Catholic version give us their usual confusion. Both the earlier Douay-Rheims of 1582 and the 1950 Douay had the words "believe" and "with tears" but omitted the word "Lord".  They both read: "And Jesus saith to him: If thou canst BELIEVE, all things are possible to him that believeth. And immediately the father of the boy crying out, WITH TEARS said: I do believe, Lord. Help my unbelief."  

 

But then the 1968 Jerusalem bible, the 1970 St. Joseph NAB and the 1985 New Jerusalem all read like the (surprise!) ESV, NIV, NASB (omitting "believe", "with tears" and "Lord"), saying: "Jesus said, "If you can? Everything is possible to a man who trusts."  The boy's father immediately exclaimed, "I do believe! Help my lack of trust."

 

Oh, but wait!  Now the 2009 Catholic Public Domain Version has come out and it goes back to the Traditional reading as found in the KJB saying: "But Jesus said to him, “If you are able to BELIEVE: all things are possible to one who believes.”  And immediately the father of the boy, crying out WITH TEARS, said: “I do believe, LORD. Help my unbelief.”

 

Agreeing with the King James Bible are Wycliffe 1395 - "And Jhesus seide to hym, If thou maiste BILEUE, alle thingis ben possible to man that bileueth. And anoon the fadir of the child cried WITH TEERIS, and seide, LORD, Y bileue; Lord, helpe thou myn vnbileue.", Tyndale 1525, Coverdale 1535 - "Iesus sayde vnto him: Yf thou couldest BELEUE: All thinges are possible vnto him that beleueth. And immediatly the father of the childe cried WITH TEARES, and sayde: LORDE I beleue: O helpe thou myne vnbeleue.", the Great Bible 1540, Matthew's Bible 1549, the Bishops' Bible 1568, the Geneva Bible 1587 - "And Iesus said vnto him, If thou canst BELEEUE it, al things are possible to him that beleeueth.  And straightway the father of the childe crying WITH TEARES, saide, LORDE, I beleeue: helpe my vnbeliefe.", Wesley's N.T. 1755, Worsley's N.T. 1770, Webster's Bible 1833, Young's 1898, the NKJV 1982, Green's literal, the Third Millennium Bible 1998 and the Jubilee Bible 2000.

 

Foreign language Bibles that read like the King James Bible and the Traditional Reformation texts are the French Martin Bible 1744 and French Ostervald 1996 - "Alors Jésus lui dit : si tu le peux croire, toutes choses sont possibles au croyant.  Et aussitôt le père de l'enfant s'écriant avec larmes, dit : Je crois, Seigneur! aide-moi dans mon incrédulité.", the Spanish Sagradas Escrituras 1569, Cipriano de Valera 1602, Reina Valera 1909-1995  - "Jesús le dijo: Si puedes creer esto, al que cree todo es possible. Y luego el padre del muchacho dijo clamando con lágrimas: Creo, Señor, ayuda a mi incredulidad.",  , Luther's German bible 1545 and German Schlachter of 2000 - "Jesus aber sprach zu ihm: Wenn du könntet glauben! Alle Dinge sind möglich dem, der da glaubet.Und alsbald schrie des Kindes Vater mit Tränen und sprach: Ich glaube, lieber HERR; hilf meinem Unglauben!", the Italian Diodati 1649 and Nuova Diodati 1991 and the Italian Riveduta 2006 - "E Gesú gli disse: «Se tu puoi credere, ogni cosa è possibile a chi crede». Subito il padre del fanciullo, gridando con lacrime, disse: «Io credo Signore, sovvieni alla mia incredulità.", the Portuguese Almeida Corrigida E Fiel 1681 and A Biblia Sagrada em Portugués - " E Jesus disse-lhes: Se tu podes crer, tudo é possível ao que crê.  E logo o pai do menino, clamando com lágrimas, disse: Eu creio, Senhor! Ajuda a minha incredulidade." and the Modern Greek Bible, just to name a few.

 

 The King James Bible is always right.