Another King James Bible Believer

Psalms Part #3 - Bible Babble Buffet



Psalms 59:9 In this Psalm king David is pleading with God to save him from his enemies. In Psalms 59:9 he says: "BECAUSE OF HIS STRENGTH, I will wait upon thee: for God is my defense."


Because the enemy is so strong, David is not able to overcome them and so he casts himself upon God to deliver him. "Because of his strength, I will wait upon thee" is the reading found in the Geneva Bible, the Jewish translations of 1917, 1936, the 2004 Judaica Press Tanach (Because of his strength, I hope for You, for God is my fortress) the ASV of 1901, the NASB, the Spanish Reina Valera, Webster's 1833, and the KJV 21st Century Version of 1994.


The 1995 Reina Valera agrees with the Hebrew and the KJB saying: "A causa del poder del enemigo esperaré en ti, porque Dios es mi defensa." = "Because of the strength of the enemy, I will wait on thee, because God is my defense."


However the NKJV has the opposite meaning which says: "I will wait for You, O You his Strength; For God is my defense." Here God is the Strength of the enemy. But the NKJV doesn't even agree with the NIV either.


The NIV has: "O MY strength, I wait for you." The RSV reads: "O MY Strength, I WILL SING PRAISE TO THEE." The it footnotes that this reading comes from the Syriac, but that the Hebrew reads "I will wait for thee".


But not to worry. Now the NRSV and ESV have gone back to "O my Strength, I will watch for you, for you, O God, are my fortress.


Darby reads: "THEIR strength! ... I will take heed to thee; for God is my high fortress."


From what I have been able to find out, there are two different Hebrew readings among the various manuscripts. Adam Clark says: "uzzo, "his strength," uzzi, "my strength". John Gill and Jamieson, Faussett and Brown also comment that there are two different Hebrew readings.


Even Daniel Wallace acknowledges that the Hebrew reads as does the KJB, but he changes it anyway. His footnote says: "Heb “his strength, for you I will watch.” “His strength” should be emended to “my strength”.


The King James Bible and the NASB followed the traditional Hebrew reading and versions like the NIV, RSV followed a lesser known variant.


The NKJV merely rearranged the Hebrew reading of the KJB to make it mean the opposite, and stands virtually all by itself.


 


Psalms 60:4 KJB (NASB) - "Thou hast given a banner to them that fear thee, THAT IT MAY BE DISPLAYED BECAUSE OF THE TRUTH. Selah."

 

ESV (NIV, NET) - "You have set up a banner for those who fear you, THAT THEY MAY FLEE TO IT FROM THE BOW."

 

"THAT IT MAY BE DISPLAYED BECAUSE OF THE TRUTH. Selah."



So read the Hebrew texts as well as the following Bible translations: Coverdale 1535, Bishops' Bible 1568, the Geneva Bible 1599, KJB, The Bill Bible 1671, The Longman Version 1841, The Boothroyd Bible 1853, The Wellbeloved Scriptures 1862, The Jewish Family Bible 1864, The Revised English Bible 1877, Youngs' 1898, Darby 1890, the Revised Version of 1881, American Standard Version 1901, The Ancient Hebrew Bible 1907, NASB 1963-1995, NKJV 1982, the Jewish translation of 1917 - “Thou hast given a banner to them that fear thee, THAT IT MAY BE DISPLAYED BECAUSE OF THE TRUTH. Selah.", The Word of Yah 1993, The Koster Scriptures 1998, the Complete Jewish Bible 1998, the KJV 21st Century and the Third Millennium Bible 1998, World English Bible 2000, Green's Literal 2005, The Mebust Bible 2007, The Jubilee Bible 2010, The New European Version 2010, the Orthodox Jewish Bible 2011, the Bond Slave Version 2012, The Biblos Bible 2013 and The Hebraic Roots Bible 2015.


 

Foreign Language Bibles = the King James Bible

 


The Spanish Sagradas Escrituras of 1569, Cipriano de Valera 1602 and the Reina Valera 1995, and La Biblia de las Américas are the same as the KJB with "Has dado a los que te temen bandera que alcen por causa de la verdad. Selah". as does the French Martin 1744 and the Louis Segond of 1910 - “tu as donné une bannière à ceux qui te craignent, afin de l'élever en haut pour l'amour de ta vérité; Sélah.”, the Italian New Diodati of 1991 - “Ma ora tu hai dato a quelli che ti temono una bandiera, perch sia innalzata in favore della verit. (Sela)”, and the Portuguese A Biblia Sagrada and the Almeida Revista  E Corrigida -”Deste um estandarte aos que te temem, para o arvorarem no alto, por causa da verdade. (Sel.)”


and the Modern Greek Bible - "Εδωκας εις τους φοβουμενους σε σημαιαν, δια να υψονηται υπερ της αληθειας." = "You have given a sign (banner) to those who fear you to be lifted up because of the truth."


However, the NIV reads: - "But for those who fear you, you have raised a banner TO BE UNFURLED AGAINST THE BOW."


The RSV 1946-1971 and the NRSV 1989 read much the same with: "Thou hast set up a banner for those who fear thee, TO RALLY TO IT FROM THE BOW.", but then in the RSV, NRSV footnotes tell us this totally different reading comes from "the Greek LXX, the Syriac and Jerome, but the Hebrew says “because of the truth”.  


 

The ESV changed the meaning slightly from the previous RSV, NRSV and now has: "You have set up a banner for those who fear you, THAT THEY MAY FLEE TO IT FROM THE BOW."

 


Well, not even their footnote is totally accurate. The copy of the Greek LXX I have says "given a TOKEN...that they might FLEE FROM THE BOW",


while Lamsa's translation of the Syriac says the opposite with: "Thou hast WROUGHT A MIRACLE to them that reverence thee, SO THAT THEY NEED NOT FLEE FROM THE BOW." 


Dan Wallace and Company’s NET version, as usual, has a totally messed up translation which says: “You have given your loyal followers a rallying flag, SO THAT THEY MIGHT SEEK SAFETY FROM THE BOW."



The Holman Standard  perversion says: "You have given a signal flag to those who fear You, so that THEY CAN FLEE BEFORE THE ARCHERS."  


 

The Catholic Connection


 

All the Catholic versions - Douay-Rheims 1610, Douay 1950, St. Joseph NAB 1970 and the New Jerusalem 1985 have rejected the clear Hebrew text and have adopted “part of” the so called Greek Septuagint. The New Jerusalem reads: “You gave a signal to those who fear you TO LET THEM ESCAPE OUT OF RANGE OF THE BOW.” 


These bogus bibles versions are significant in that THE TRUTH has disappeared, and God's people are now fleeing before the enemy!!  That is the Bible version issue in a nutshell.  


Get yourself a King James Bible and believe every word, because it is the complete and inerrant words of the living God.



Psalms 62:3  KJB - "How long will ye imagine mischief against a man? YE SHALL BE SLAIN ALL OF YOU: as a bowing wall shall ye be, and as a tottering fence."


However the NIV 1984 edition says: "How long will you assault A MAN? WOULD ALL OF YOU THROW HIM DOWN - this leaning wall, this tottering fence?"


But, the NIV 2011 revision now says: "How long will you assault ME? Would all of you throw ME down - this leaning wall, this tottering fence?"


The NASB tells us: "How long will you assail a man, THAT YOU MAY MURDER HIM, all of you, like a leaning wall, like a tottering fence."


The ESV asks: "How long will all of you attack a man, TO BATTER HIM, like a leaning wall, a tottering fence?"


 


The new International Standard Version 2014 says: "How long will you rage against someone? Would you ATTACK him as if he were a leaning wall or a tottering fence?"  (the man 'attacked", not 'murdered',  is the wall and fence in this version)



But Dan Wallace and company's NET version 2006 has: "How long will you THREATEN a man? All of you are murderers, as dangerous as a leaning wall or an unstable fence. " (in this version the murderers are now the wall and fence, not the man attacked)

 

So, do they "throw him down" (or, "batter him") or do they "murder him", or "attack" or "threaten"; and is it "him" or "me"?


The Holman reads: "How long will you threaten a man? WILL ALL OF YOU ATTACK as if HE WERE a leaning wall or a tottering stone fence." Then the Holman Standard tells us that "Other Hebrew manuscripts read "you be struck down" instead of "all of you attack".


As it typical in this day of Bible Babel, the "scholars" can't agree among themselves as to WHICH text to follow, nor how to translate it once they have decided on one.


 

"YE SHALL BE SLAIN ALL OF YOU"


 

"ye shall be slain all of you" - So read the following Bible translations: Wycliffe 1395, Coverdale 1535- "ye shal be slayne all ye sorte of you", the Great Bible 1540 - "ye shal be slayne all  sorte of you", Matthew's Bible 1549, the Bishops' Bible 1568, the Geneva Bible 1599- "ye shal be all slaine", The Bill Bible 1671, The Longman Version 1841, Young's 1898, The Ancient Hebrew Bible 1907, the 1936 Jewish translation put out by the Hebrew Publishing Company, The Word of Yah 1993, the 2004 Jewish Judaica Press Tanach - "You shall be murdered, all of you", the NKJV 1982, Rotherham's Emphasized bible 1902, the KJV 21st Century version of 1994, the Third Millennium Bible 1998, God's First Truth 1999, The Revised Geneva Bible 2005, The Hebrew Transliteration Scripture 2010, The Scripture 4 All Translation 2010 - "you shall be murdered all", The VW Bible 2010, The Bond Slave Version 2012 - "you will be slain all of you.", The Natural Israelite Bible 2012 and The Biblos Bible 2013 - "you all shall be slain"


 

Foreign Language Bibles = the KJB 


Among foreign language Bibles that say the same thing are the the older Spanish Reina Valera 1602 and 1909 and the Reina Valera Gómez of 2010 - ¿Hasta cuándo maquinaréis contra un hombre? Pereceréis todos vosotros, Caeréis como pared...", the French Martin Bible 1744 - "Vous serez tous mis à mort" = "you will all be put to death.", the Italian Diodati 1649 -  "Voi stessi sarete uccisi tutti quanti" = "ye shall all be slain", the Portuguese A Biblia Sagrada em Portugués - "Sereis mortos todos vós" = "you shall all be slain", 


and the Modern Greek Bible - "σεις παντες θελετε φονευθη" = "you shall all be slain"


And this online Hebrew Interlinear Old Testament - "ye shall be slain all of you" -


http://studybible.info/IHOT/Psalms%2062:3 


 

Adam Clarke goes with the King James Hebrew reading - "Ye shall be slain the whole of you."


John Gill also mentions that there are two different Hebrew readings, and he prefers the one followed by the King James translators. Mr. Gill informs us: "There is a double reading of these words; Ben Napthali, who is followed by the eastern Jews, reads them actively, "ye shall slay"; with which agree the Septuagint, Vulgate Latin, and all the Oriental versions; and so the Targum, "ye shall become murderers all of you.'' Ben Asher, who is followed by the western Jews, reads passively as we do, "ye shall be slain"; and which is approved by Aben Ezra, Kimchi, and others."


The Hebrew text followed by the KJB and many other translators is a future passive and is correctly translated as "ye SHALL BE SLAIN all of you".


Even Daniel Wallace, though he does not follow this Hebrew text himself, admits: "The Hebrew text has a Pual (passive) form, but the verb form should be vocalized as a Piel (active) form." In other words, the Hebrew text reads as does the King James Bible, but Wallace and company think it should be changed!


C.H. Spurgeon comments: "Ye shall be slain all of you. Your edged tools will cut your own fingers. Those who take the sword shall perish with the sword."


 

Psalms 62:11 KJB - "GOD HATH SPOKEN ONCE; TWICE HAVE I HEARD THIS; that power belongeth unto God."


So read Coverdale 1535 - "God spake once a worde, twyse haue I herde the same: that power belongeth vnto God.", Matthew's Bible 1549 - "God spake once a worde, twyse haue I hearde the same: that power belongeth veto God.",  the Bishops' Bible 1568, Noyes Translation 1869, Lamsa's translation of the Syriac Peshitta - "God has said this once; twice have I heard this; that power belongs unto God.",  the 1917 Jewish Publication Society Bible - "God hath spoken once, twice have I heard this: that strength belongeth unto God.", the 1936 Hebrew Publishing Company Bible of 1936, the Douay-Rheims 1610, the ASV, NASB, NKJV, RSV, NRSV, ESV 2011, Lexham English Bible 2012, Orthodox Jewish Bible 2011 - "Once God has spoken; twice have I heard this: that power belongs to God", Darby 1890,  Youngs 1898, the Holman Standard 2003 - "God has spoken once; I have heard this twice: strength belongs to God, the Third Millennium Bible 1998 and the Jubilee Bible 2000-2010 - "God has spoken once; twice have I heard this that power belongs unto God." 


 


However the NIV says: "ONE THING GOD HAS SPOKEN, TWO THINGS HAVE I HEARD; "Power belongs to you, God." Apparently God has said one thing but the NIV reader hears two things. No wonder people who read the NIV are confused!  


However the NIV Spanish version reads like the KJB with - "Una cosa ha dicho Dios,  y dos veces lo he escuchado: Que tú, oh Dios, eres poderoso" = "One thing God has said, and twice I have heard it: That you, Oh God, are powerful."


 

Dan Wallace and company's NET version is just as confused as the English NIV. It reads: "God has declared one principle; two principles I have heard: God is strong."  


Foreign language Bible that say the same thing as the KJB in this verse are:the French Martin 174 - "Dieu a une fois parlé, et j'ai ouï cela deux fois, que la force est à Dieu.", the Spanish Reina Valera 1995 - "Una vez habló Dios; dos veces he oído esto: que de Dios es el poder.", the Italian Riveduta 2006 - " Dio ha parlato una volta, due volte ho udito questo" the Portuguese Almeida Actualizada - "Uma vez falou Deus, duas vezes tenho ouvido isto: que o poder pertence a Deus."


and the Modern Greek Bible - "Απαξ ελαλησεν ο Θεος, δις ηκουσα τουτο, οτι η δυναμις ειναι του Θεου·" = "Once God spoke, twice I heard this, that power is of God." 


 

People have struggled over the meaning of this verse, but since the true Bible is its own commentary, I think the meaning is very clear.  We have two witnesses to the mighty Power of God. One is His spoken word that we have in the Bible and the other is the witness of creation, and they both are saying THE SAME THING! Not the "two things" of the NIV.


This second witness that says the same thing about the power of God is recorded in Romans 1:20 "For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal POWER and Godhead; so that they are without excuse." 


One thing God has spoken = His revealed written words; Twice have I heard this; that power belongeth unto God = the physical creation bears witness to His eternal power. "The heavens declare the glory of God; and the firmament sheweth his handywork. Day unto day uttereth speech, and night unto night sheweth knowledge."  Psalm 19:1-2.


 


In Psalms 63:10 the KJB says, "They shall be a portion for FOXES"


 


This is the reading in Wycliffe 1395, Coverdale 1535, The Great Bible 1540, Matthew's Bible 1549, the Bishops' Bible 1568, the Geneva Bible 1599, the RV 1885, ASV 1901, Young's 1898, Darby 1890, Douay 1950, The Ancient Hebrew Bible 1907, the 1917 Jewish Publication Society version, the more recent Judaica Press Tanach 2004, Lamsa's translation of the Syriac 1933, the Spanish Reina Valera (zorros), the Italian Diodati, the Bible in Basic English 1961 God's First Truth 1999, The Yah Sacred Scriptures 2001, Apostolic Polyglot Bible 2003, The Context Group Version 2007, The Mebust Bible 2007, The Hebraic Transliteration Scripture 2010, Jubilee Bible 2010, The Scripture 4 All Translation 2010, Bond Slave Version 2012, The Biblos Bible 2013 and the NASB 1995.  


Even the so called Greek Septuagint as well as Lamsa's 1933 translation of the Syriac both say "they shall be a portion of FOXES". 


 


Foreign Language Bibles = FOXES Foreign language Bibles that have "foxes" in places like Psalms 63:10 are the Spanish Sagradas Escrituras 1569, Cipriano de Valera 1602, La Biblia de las Américas 1997 and the Reina Valera Gómez 2010 - "las zorras", the French Martin 1744 and French Ostervald 1996 - "des renards", the Italian Diodati 1649 - "la parte delle volpi", The Portuguese Almeida Corregida 2009 - "ração para as raposas.",  the Hungarian Karoli Bible, the Dutch Staten Vertaling Bible, the Norwegian Det Nossk Bibelselskap 1930 - "bli til rov for rever.", the Russian Synodal Bible - "добычу лисицам.", the Polish Updated Gdansk Bible 2013 - "staną się łupem lisów." and the Romanian Fidela bible 2014. 


And The Modern Greek Bible - μερις αλωπεκων = a portion of foxes


 


However the NKJV, Holman, ESV and NIV have "jackals". This word is found 7 times in Hebrew and always translated as foxes by the KJB and NASB, yet the NKJV has foxes (as in Samson catching 300 of them) 6 times, but only here changed it to jackals. The NIV has foxes 4 times and jackals 3 times.  


Likewise the ESV translates this exact same word (#7776 shoo-gahl) as FOXES in Judges 15:4 - "Samson caught 300 FOXES", Nehemiah 4:3 "if a FOX go up, he shall even break down their stone wall.", Song of Solomon 2:15 - "Take us the FOXES, the little FOXES, that spoil the vines",


BUT the ESV has JACKALS in Psalms 63:18, and Lamentations 5:18 -  KJB "the foxes walk upon it" - ESV "the JACKALS prowl over it", and Ezekiel 13:4 - KJB "thy prophets are like FOXES" - ESV "Your prophets have been like JACKALS".  


The first major version to begin changing "foxes" to "jackals" was the liberal RSV, and since then this seems to be a common practice among many modern versions.


Guess who else follows this mixed pattern found in the ESV.  You got it. The Catholic St. Joseph NAB 1970 and the Catholic New Jerusalem bible 1985. About half the time they translate the word as "foxes" and the other half as "jackals".


 


Dan Wallace's NET version is even worse.  He has Samson catching 300 JACKALS in Judges 15:4, and JACKALS in Psalms 63:10 and JACKALS in Ezekiel 13:4,  BUT as "FOXES" in Nehemiah 4:3, Song of Solomon 2:15 (twice) and translated the same word as "WILD ANIMALS" in Lamentations 5:18!


These are the type of "advances in modern scholarship" our modern day bible translators are coming up with.


 


Psalms 66:3 "through the greatness of thy power shall thine enemies SUBMIT THEMSELVES unto thee."


So read the following Bible translations: The Geneva Bible 1587, The Thomson Bible 1808, Webster's Bible 1833, The Longman Version 1841, The Boothroyd Bible 1853, the Revised Version 1885, the American Standard Version 1901, The Ancient Hebrew Bible 1907, Lamsa's 1933 translation of the Syriac Peshitta, 1936 Jewish Publication Society version, New Life Bible 1969, the NKJV 1982, The Word of Yah 1993, the KJV 21st. Century Version 1994, Third Millennium Bible 1998, the World English Bible 2000, The Yah Sacred Scriptures 2001, The Complete Apostles's Bible 2003 - "Your enemies shall SUBMIT THEMSELVES to You.", A Conservative Version 2005, the Spanish Reina Valera (se someterán a tí), The Context Group Version 2007, The New European Version 2010, The Jubilee Bible 2010, The Bond Slave Version 2012, The Natural Israelite Bible 2012, The Biblos Bible 2013 - "your enemies shall SUBMIT THEMSELVES unto you." and the Hebrew Names Bible 2014.


And this online Hebrew Interlinear Old Testament - "shall submit themselves unto thee" - 


http://studybible.info/IHOT/Psalms%2066:3


 


In spite of the fact that the previous RV and ASV both read like the KJB, the NASB now reads: - "Because of the greatness of Your power Your enemies will GIVE FEIGNED OBEDIENCE obedience to You."


Yet the same NASB has the same verb in the same tense of Psalm 18:44 as "As soon as they hear, they obey me; Foreigners SUBMIT to me."


Green's MKJV - "Through the greatness of Your power, Your enemies PRETEND OBEDIENCE to You."


NIV, RSV, ESV, Holman - "So great is your power that your enemies CRINGE BEFORE you."


The Message 2002- "When your enemies see you in action, THEY SLINK OFF LIKE SCOLDED DOGS."


Douay-Rheims 1610- "in the multitude of thy strength thy enemies SHALL LIE TO THEE."


Judaica Press Tanach 2004 - "Your enemies will ADMIT THEIR LIES to You."


God's First Truth 1999 - "through the greatness of your power SHALL YOUR ENEMIES BE CONFOUNDED.


The Contemporary English Version 1995 - “and your mighty power MAKES YOUR ENEMIES SCOME CRAWLING.”


So, do the enemies submit unto the Lord, or feign obedience, or cringe, or lie or admit their lies? In spite of the fact that all these translators are "going to the Hebrew" they all come up with very different meanings, don't they.


 


 


Psalms 68


For those who think a variety of translations gives us a more accurate sense of the passage, a closer look at Psalms 68 should disabuse them of such folly. Rather than clarifying God's word, the result is utter confusion.


Psalms 68:4 "Sing unto God, sing praises to his name: extol him that rideth UPON THE HEAVENS by his name JAH, and rejoice before him."


"Him that rideth UPON THE HEAVENS" is the reading found in both the 1917 Jewish Publication Society and 1936 Hebrew Publishing Company version, Coverdale 1535 - "him yt rydeth aboue the heaves", The Great Bible (Cranmer) 1540, the Bishops' Bible 1568 - "magnifie hym that rideth vpon the heauens", the Geneva Bible of 1599 - "him that rideth vpon the heavens", Webster's 1833 translation, the Lesser Bible 1853,  the KJV 21st Century 1994, the Third Millennium Bible 1998, the Jubilee Bible 2010 and Lamsa's translation of the Syriac Peshitta - "extol him who rides UPON THE HEAVENS." 


 Many foreign language translations agree with the meaning found in the KJB of "Him that rideth UPON THE HEAVENS".  These include the French Martin 1744 - "exaltez celui qui est monté sur les cieux", the Spanish Sagradas Escrituras 1569, Reina Valera 1909 - 1995, the Reina Valera Gómez 2010 -  "Exaltad al que cabalga sobre los cielos" = "Exalt him who rides upon the heavens", the Russian Synodal Versions - "превозносите Шествующего на небесах" = "Him who rides upon the heavens", the Portuguese Almeida Corrigida E Fiel and Portuguese O Livro 2000 - "Louvem aquele que anda sobre os altos céus."


 

 

The NIV, RSV, ISV, Dan Wallace and company's NET version, the Common English Bible 2011 and the Orthodox Jewish Bible 2011 and NKJV are acceptable in that they say God rides IN THE CLOUDS. NET - "Exalt the one who rides ON THE CLOUDS." 


However the NASB and ESV join the NRSV (see how even the previous RSV is not followed here) in saying: "Him who rides THROUGH THE DESERTS."  


The Catholic Douay-Rheims of 1610 and Douay 1950 have: "make a way for him who ASCENDETH UPON THE WEST."  But then the Jerusalem bible 1968, St. Joseph NAB 1970 and the New Jerusalem bible 1985 all changed this to "extol him who rides UPON THE CLOUDS."

 

But now the 2009 Catholic Public Domain version has come out and it goes back to "Make a path for him, who ASCENDS OVER THE WEST."


John Gill comments: "extol him that rideth upon heavens: having ascended above them, and being higher than they, and so is exalted above all blessing and praise"

 

 

Psalms 68:6. "God setteth the solitary in families: he bringeth out those which are bound WITH CHAINS."


This is the reading of the KJB, Coverdale 1535, The Great Bible 1540 and Matthew's Bible 1549 - "bringeth the prisoners out of captivity", Bishops' Bible 1568 - "prisoners out of the stockes", the Geneva Bible 1587, The Thomson Bible 1808, The Longman Version 1841, The Boothroyd Bible 1853, the Spanish Sagradas Escrituras 1569, Cipriano de Valera of 1602 - "que saca a los aprisionados con grillos", The Ancient Hebrew Bible 1907 - "he bringeth out those THAT ARE BOUND WITH CHAINS.",  Bible in Basic English 1961, Italian Diodati 1649 - "Che trae fuori quelli ch’erano prigioni ne’ ceppi", Green's interlinear, Jubilee Bible 2010 - "those that are bound with CHAINS", the French Martin Bible 1744 - "il délivre ceux qui étaient enchaînés", 


And this online Hebrew Interlinear Old Testament - "those that are bound with CHAINS." - 


http://studybible.info/IHOT/Psalms%2068:6 


 


but the NKJV, NASB and NIV say: "he brings those who are bound INTO PROSPERITY."


Psalms 68:11. "The Lord gave the word: great was the company of THOSE that published it."


The is the reading of the NKJV, NIV, RSV, Darby, even the NIV plus others, but the NASB says: "The Lord gives the command; The WOMEN who proclaim the good tidings are a great host."


Psalms 68:13. "Though ye have lien among THE POTS, yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold."


This is poetic language and seems to suggest that though Israel dwelt in the open fields around their cooking utentils and campfires, and implies their lowly position as being "among the pots" or poor and common vessels, yet they will have a prosperous future.


POTS is the reading of The Great Bible 1540, Matthew's Bible 1549, the Bishops' bible 1568, Geneva bible 1587, The Bill Bible 1671, Webster's Bible 1833, The Word of Yah 1993, the KJV 21st Century 1994, Third Millennium Bible 1998, God's First Truth 1999, The Revised Geneva Bible 2005, the Jubilee Bible 2010.  


Coverdale 1535 is very similar with "lie among the pales"


The Thomson Bible 1808 has - "though you MAY HAVE SLEPT IN KITCHENS"  


The Orthodox Jewish Bible 2011 says: "Though ye have lain AMONG THE COOKING POTS, yet shall ye be as the wings...."


Foreign Language Bibles 


The Spanish Sagradas Escrituras 1569 reads like the KJB - "Aunque seáis echados ENTRE LAS OLLAS" = "among THE POTS", 


 


The NIV says CAMPFIRES with a footnote that says "or SADDLEBAGS"


The NASB, Holman  and ISV have "when you lie down among the SHEEPFOLDS"


Then the Holman footnotes: "or campfires, or saddlebags. Hebrew (is) obscure"


Douay 1950 and the Complete Apostles Bible 2003 say "if you should lie among THE LOTS"


while Young's reads: "between the boundaries."


See how these scholars clear everything up for us.  


Matthew Henry comments - “That from a low and despised condition they had been advanced to splendour and prosperity. When they were bond-slaves in Egypt, and afterwards when they were oppressed sometimes by one potent neighbour and sometimes by another, they did, as it were, lie among the pots or rubbish, as despised broken vessels, or as vessels in which there was no pleasure—they were black, and dirty, and discoloured. But God, at length, delivered them from the pots (Ps. 81:6), and in David's time they were in a fair way to be one of the most prosperous kingdoms in the world, amiable in the eyes of all about them, like the wings of a dove covered with silver, v. 13.”


Jamieson, Faussett and Brown - “taking the whole figuratively, the rows of stones on which cooking vessels were hung; and thus that a contrast is drawn between their former low and afflicted state and their succeeding prosperity.”


John Gill mentions several views - “Though ye have lain among the pots,.... Kimchi takes these words to be the words of the women, or of the psalmist addressing the Israelites going out to war; that though they should lie in a low, dark, and disagreeable place, in the camp, in the open field, exposed to wind and weather; yet they should be fair and beautiful, and be loaded with gold and silver, the spoil of the enemy.“



 


Psalms 68:16. "WHY LEAP YE, ye high hills? this is the hill which God desireth to dwell in; yea, the LORD will dwell in it for ever."


WHY LEAP YE is the reading of the KJB, the Geneva Bible, 1936 Jewish translation, the Spanish of 1602, Webster's, KJV 21 and Third Millennium Bible.


The NKJV says: "WHY DO YOU FUME WITH ENVY?" while the NIV, NASB are similar with "why gaze in envy?"


Psalms 68:17. "The chariots of God are TWENTY thousand, even thousands of ANGELS; the Lord is among them, as in Sinai, in the holy place."


TWENTY thousand is the reading of the Spanish, Geneva, the ASV, RSV, NRSV, NKJV, Darby, God's Word translation and the New English bible. However the NASB says MYRIADS, and the NIV says TENS of thousands.


"Even thousands of ANGELS" is the KJB, the Geneva Bible, Webster's, KJV 21, Spanish Reina Valera 1602 and Third Millennium Bible. This verse mentions Mount Sinai and can be compared to Deut. 33:2 "The LORD came from Sinai...he came with ten thousands of saints: from his right hand went a fiery law for them"; Galatians 3:19 "the law...was ordained by angels in the hand of a mediator" and Acts 7:53 "Who have received the law by the disposition of angels".


But instead of "thousands of ANGELS" the NKJV, NASB and NIV all say "thousands of THOUSANDS" (of what?) while Young's tells us it was with "thousands of CHANGES".


Psalms 68:18. This verse is referred to in Ephesians 4:8 where it is applied to Christ and His resurrection. "When he ascended up on high, he led captivity captive, and gave gifts UNTO men." Clearly these are spiritual gifts that Christ gave TO or FOR His people.


Verse 18 says: "Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts FOR men: yea, FOR the rebellious also, that the LORD God might dwell among them."


FOR men is the reading of the KJB, Young's, Geneva and others, but the NKJV, NASB say "received gifts AMONG men" (whatever that means) while the NIV says "You received gifts FROM men" - the exact opposite of the KJB and the verse quoted in Ephesians 4:8.


Psalms 68:19. "Blessed be the Lord, who daily LOADETH US WITH BENEFITS, even the God of our salvation."


"loadeth us with benefits" is the reading of the NKJV 1982, The Great Bible 1540 "and poureth his benefits upon us", Matthew's bible 1549,  the Bishops' bible 1568, the Geneva bible 1599, Darby 1890, Jubilee Bible 2010, Lexham English Bible 2012 - "he daily loads us with benefits", 1936 Hebrew Publishing Company Bible, The Ancient Hebrew Bible 1907 - "who daily loadeth us WITH BENEFITS.", The Revised Webster Bible 1995, The Third Millennium Bible 1998, God's First Truth 1999 - "and poureth his benefits upon us.", The Hebrew Transliteration Scriptures 2010 - "Blessed by Adonai, who daily LOADS US WITH BENEFITS", The Biblos Bible 2013, and The Modern English Version 2014.


The Tanach [Full Text] 1998 - “Blessed be the Lord, who daily loath us with benefits, even the God of our salvation. Seals.” 

http://www.jewishvirtuallibrary.org/tehillim-psalms-chapter-68


The Natural Israelite Bible - “Blessed be Yahweh, Who daily loads us with benefits, The God of our salvation! Selah”  

http://www.yahsheua.com/natural_israelite_bible.htm

 

The Spanish Cipriano de Valera 1602 - “Bendito el Señor; cada día NOS COLMA DE BENEFICIOS el Dios  de nuestra salvación. Selah.”


 

The Spanish Reina Valera 1960, 1977, 1995 -"cada día NOS COLMA DE BENEFICES" = "each day he loads us WITH BENEFITS" 

 

The Spanish Reina Valera Gómez 2010 - "Bendito sea el Señor; cada día NOS COLMA DE BENDICIONES el Dios de nuestra salvación. Selah"  

 

The Italian Diodati 1649 - "il quale ogni giorno CI COLMA DI BENI" = "each day he loads us WITH GOOD THINGS."


The Romanian Fidela Bible 2014 - “Binecuvântat e Domnul, care zilnic ne încarcă cu binecuvântări” = Blessed be God, that daily loads us with benefits"


The Portuguese Almeida 1681 - “Bendito seja o Senhor, que de dia em dia NOS CARREGA DE BENEFICIOS; o Deus que é a nossa salvaçäo. Será."


The French Martin Bible 1744 - “Béni soit le Seigneur, qui tous les jours NOUS COMBLE DE SES BIENS”

The Modern Greek Bible - “Ευλογητος Κυριος, οστις καθ' ημεραν επιφορτιζεις ημας αγαθα· ο Θεος της σωτηριας ημων. Διαψαλμα.” = "every day he loads us with good things"

 

 

However the NIV, NASB, Holman say: "who BEARS OUR BURDENS"

 

The ESV says "who daily BEARS US UP"

 

Young's says merely "day by day HE LAYETH ON US" 

 

while Douay says "who makes our journey prosperous".

 

The Complete Jewish Tanach 2004 says: "every day God LAVISHES UPON US OUR SALVATION forever."

 

The Hebrew word is #6006 gah-mas and is translated in such places as Genesis 44:13 "and LADED every man his ass", "which ARE BORNE by me from the belly" (Isaiah 46:3), and "my father did LADE you with a heavy yoke" (1 Kings 12:11)  Some bible critics tell us that the words "WITH BENEFITS" are not in the text, but neither is the word "burdens" (NASB, NIV)

 

Bible Commentators


As is so often the case with Bible commentators, what one affirms another denies.  


Matthew Poole's English Annotations on the Holy Bible"Who daily loadeth us with benefits; and besides that great and glorious blessing of his ascension which once he wrought for us, he is daily conferring new favours upon us. Heb. who layeth load upon us; which may be understood either,


1. Of the burden of afflictions, for which God’s people have cause to bless God upon many accounts. OR RATHER,


2. OF MERCIES AND FAVOURS, WHICH IS MORE AGREEABLE TO THE CONTEXT; wherewith in common speech men are said to be loaded by another when they receive them from him in great abundance.

 


Psalms 68:23. "That thy foot may BE DIPPED in the blood of thine enemies, and the tongue of thy dogs IN THE SAME."


"That thy foot may BE DIPPED in the blood" is the reading of the KJB, Geneva, Darby, Douay, 1936, Hebrew Names Version, and others, but the NKJV reads: "That your foot MAY CRUSH them in blood, and the tongues of your dogs may HAVE THEIR PORTION FROM YOUR ENEMIES."


The NASB says: "that your foot may SHATTER THEM in blood" the NIV has "PLUNGE your feet in blood" and the RSV, NRSV have "BATHE your foot in blood."


Psalms 68:30. "Rebuke the COMPANY OF SPEARMEN, the multitude of the bulls, with the calves of the people, till every one SUBMIT HIMSELF with pieces of silver: scatter thou the people that delight in war."


The "company of spearmen" is the reading of the Geneva Bible, the Spanish of 1602 and 1960, Webster's Bible, the KJV 21 and the Third Millennium Bible.


The NKJV, NASB and NIV all say "THE BEASTS OF THE REEDS" instead of "the company of spearmen". The verse in question speaks of PEOPLE as well as animals who will submit themselves with pieces of silver. The new versions have only animals submiting with pieces of silver. That would be interesting to see.


SUBMIT HIMSELF or humble himself with pieces of silver is the reading of the NIV, the NKJV, Darby, the Jewish translations, Spanish and others but instead of "submit himself with pieces of silver" the NASB says: "TRAMPLING UNDER FOOT the pieces of silver." Now tell me, is this even close to the same meaning?


All of these scholars have been to seminaries and know how to read Hebrew, yet they come up with entirely different meanings of what it means. Only God can guide as to the correct text and meaning. He has either done this in the KJB or else He has not kept and preserved His words for us, but has left it up to every man to do that which is right in his own eyes. This has resulted in the present day Bible Babel we see before us.


Psalms 69:4 “then I restored that which I took not away.”


The whole of Psalms 64 has traditionally been seen as prophetically speaking of the Lord Jesus Christ and His sufferings on the cross of Calvary. Several of the verses are quoted in the New Testament as referring to Christ Himself.


For example: Verse 4 - “They that hate me without a cause are more than the hairs of mine head.” John 15:25 “But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.” Verse 69:8 “I am become a stranger unto my brethren” compared to John 7:5; Verse 9 - “For the zeal of thine house hath eaten me up, and the reproaches of them that reproached thee are fallen upon me.” with John 2:17 and Romans 15:3. Psalms 69:21 “They gave me also gall for meat; and in my thirst they gave me vinegar to drink.” - Also found in Matthew 27:34.


In view of the fact that this Psalm is prophetic of Christ we find a wonderful truth in verse 4 that has been perverted in many modern versions. The King James Bible correctly has Christ saying: “They that hate me without a cause are more than the hairs of mine head: they that would destroy me, being mine enemies wrongfully, are mighty: THEN I RESTORED THAT WHICH I TOOK NOT AWAY.’


John Gill comments on the meaning of Psalms 69:4 - “then I restored that which I took not away.” - “He satisfied justice he had never injured, though others had; he fulfilled a law, and bore the penalty of it, which he never broke; and made satisfaction for sins he never committed; and brought in a righteousness he had not taken away; and provided a better inheritance than what was lost by Adam: and all this was done at the time of his sufferings and death, and by the means of them.He satisfied justice he had never injured, though others had; he fulfilled a law, and bore the penalty of it, which he never broke; and made satisfaction for sins he never committed; and brought in a righteousness he had not taken away; and provided a better inheritance than what was lost by Adam: and all this was done at the time of his sufferings and death, and by the means of them.”


Likewise Matthew Henry remarks: “Applying it to Christ, it is an observable description of the satisfaction which he made to God for our sin by his blood: Then he restored that which he took not away; he underwent the punishment that was due to us, paid our debt, suffered for our offence.”


The Lord Jesus Christ WILLINGLY went to the cross and gave His life a ransom for many. He prayed, not my will but thine be done. Christ was NOT FORCED to go to the cross of Calvary, but “for the joy that was set before him endured the cross, despising the shame” (Hebrews 12:2)


Agreeing with the reading and meaning found in the King James Bible - “the I restored that which I took not away”- are the following Bible translations: the 1599 Geneva Bible - “so that I restored that which I tooke not.”, Bishops’ bible 1568, the 1881 Revised Version -”then I restored that which I took not away. “, Webster’s 1833 translation, Darby, Young’s, 1950 Douay version, the 1960 Bible in Basic English, Green’s 2000 literal translation, the Spanish Reina Valera - (He venido pues á pagar lo que no he tomado.),


However the NASB says: “What I did not steal, I THEN HAVE TO restore.


The NIV, TNIV say: “I AM FORCED TO restore what I did not steal. “


The NKJV has: “Though I have stolen nothing, I still MUST restore it.”


Holman Standard - “Though I did not steal, I MUST repay.”


God’s Word translation says: “I AM FORCED to pay back what I did not steal.


RSV, NRSV, ESV all make it a question with: - “What I did not steal MUST I NOW RESTORE?”


The 1970 New English Bible also has a different question, asking: “HOW CAN I give back what I have not stolen?


Lamsa’s translation gives a completely different meaning to the verse, saying: “then I restored that which I TOOK LAWFULLY.”


The ever goofy NET version reads: “THEY MAKE ME REPAY what I did not steal!” and then footnotes that the Hebrew reads more like the King James Bible with: “Heb “that which I did not steal, then I restore.”


As usual, the Bible Babble crowd give us at least 4 different meanings for this one portion of a single verse, but it is the King James reading that best communicates the theological and prophetic truth that the Lord Jesus Christ willingly gave Himself for the church to redeem His people from their sins. He was not “forced” to do so; He was not asking whether He should do it or not, and no group of people (NET) “made him repay”  


Psalms 69:21 compared to Matthew 27:34 A Messianic Prophesy


Psalms 69:21 with Matthew 27:34 -Prophesy of the Messiah fulfilled, but perverted in many versions.


The idea for this comparative study was given to me by a dear KJB believing sister names Barbara who lives in Canada.  She studied this on her own and compared 48 different bible versions and was amazed at how few of them got it right.


Psalms 69 is a prophetic Psalm about the Messiah, the Lord Jesus Christ. In Psalms 69:21 in the King James Bible we read: “They gave me GALL for my meat; and in my thirst they gave me VINEGAR to drink.”


We see the fulfillment of this prophesy in Matthew 27:34 - “They gave me VINEGAR to drink, mingled with GALL: and when he had tasted thereof, he would not drink.”


GALL and VINEGAR are both found in both Scriptures (Psalm 69:21 and Matthew 27:34)  in the King James Bible.  


Now let’s do some version comparisons.


GALL/VINEGAR  (Psalm 69) = GALL/VINEGAR (Matthew 27)  -  Having both VINEGAR and GALL in both passages are Coverdale 1535, the Great Bible 1540, the Bishops’ Bible 1568, the Geneva Bible 1587, the KJB 1611, Webster’s translation 1833, Darby 1890, Young’s 1898, the KJV 21st Century Version 1994, the Third Millennium Bible 1998 and the English Jubilee Bible 2010.


Also reading GALL and VINEGAR in Psalm 69:21 are the so called Greek Septuagint, the Douay-Rheims 1610, RV 1881, ASV 1901,  NASB, NIV, Lexham English bible 2012, Orthodox Jewish bible 2011 and Holman Standard 2009.  


But the RSV, NRSV, ESV, NET, the Message and the ISV tell us in Psalm 69 that it was POISON and vinegar. 


Lamsa’s translation of the Syriac is a little weird in that it says: “The gave me BITTER HERBS for my food; and in my thirst they gave me VINEGAR to drink.” Yet in the New Testament it agrees with the KJB’s Traditional Text and says: “And they gave him to drink VINEGAR mixed with GALL; and he tasted it, but he would not drink.”


When we get to the New Testament readings of the UBS/Nestle-Aland/Vatican Critical texts we have a different reading.  Instead of “VINEGAR mixed with GALL”, they read “WINE mixed with GALL”.  


These include the ALL Catholic versions like the Douay-Rheims, the St. Joseph New American Bible 1970, the New Jerusalem bible 1985 and the RV, ASV, RSV, NRSV, ESV, NIV, NASB, NET and the Jehovah Witness New World Translation.


The NKJV is all messed up and gives a false footnote in Matthew.  


In Psalms 69:21 the NKJV correctly says “They also gave me GALL for my food, and for my thirst they gave me VINEGAR to drink.” but in Matthew 27:34 the NKJV reads: “ they gave Him SOUR [a] WINE  mingled with GALL to drink. But when He had tasted it, He would not drink.” 


Then it gives this misleading footnote: [a] NU Text omits SOUR.  


This is both a wrong footnote and a wrong translation. There is no word for “sour” in any text.  The word is simply οξος (oxos) and it means VINEGAR.  The UBS/Nestle-Aland/Vatican Critical text has a completely different word here. It reads “WINE” οινον (oinon).  The NKJV footnote implies that the Traditional Text reads WINE but that the Vatican Critical text reads SOUR wine. It doesn’t. It just reads WINE, and the Traditional Reformation text simply reads VINEGAR.


The word VINEGAR οξος is found 7 times in the N.T. It is used in Matthew 27:48 “took a sponge and filled it with vinegar” and is the reading of the Majority of all manuscripts including A, E, F, G, H, M, N, S, U, V, W, Y, Delta, Sigma, Phi, Omega, the Old Latin c, f, h, g, the Syriac Peshitta, Harclean, and some Coptic Boharic ancient versions.  


The KJB and many others have always translated οξος as VINEGAR all 7 times, but the NKJV has translated all 7 as “SOUR WINE”.


The reading of WINE οινον here instead of VINEGAR is that of Sinaiticus, Vaticanus, D, K, L and Theta, the Vulgate and Armenian and Ethiopic versions.  So it is definitely a variant reading and it has nothing to do with “SOUR” being omitted by the Vatican Versions.  The NKJV’s footnote is misleading.


Foreign language Bibles that agree with the King James Bible and have both VINEGAR and GALL in BOTH Psalms 69:21 AND in Matthew 27:34 are Luther’s German bible 1545 and German Schlachter 2000 - “gaben sie ihm Essig zu trinken, mit Galle vermischt” = “vinegar to drink mingled with gall”, the Spanish Sagradas Escrituras 1569, Cipriano de Valera 1602, and the Reina Valera’s 1909-2011 - “le dieron a beber VINAGRE mezclado con hiel”, the French Martin 1744, French Ostervald 1996 and Louis Segond 2007 - “du VINAIGRE mêlé avec du fiel”, the Italian Diodati 1649 and La Nuova Diodati 1991 - “gli diedero a bere dell’aceto mescolato con fiele” = “vinegar to drink mingled with gall”, the Portuguese Almeida Corregida 1681 - “Deram-lhe a beber VINAGRE misturado com fel” and the Modern Greek Bible - “εδωκαν εις αυτον να πιη οξος μεμιγμενον μετα χολης·


The King James Bible is always right; don’t be fooled by one of the fake Vatican Versions.


Psalms 72, 73


The NIV clearly departs from the Hebrew text twice in Psalms 72 and 73.


In Psalms 72:5 of the KJB we read: "THEY SHALL FEAR THEE as long as the sun and moon endure, throughout all generations."


 


However, the NIV 1984 edition reads: "HE WILL ENDURE as long as the sun, as long as the moon, through all generations."  


And the NIV 2011 edition now reads: "MAY HE ENDURE as long as the sun, as long as the moon, through all generations."


Then the NIV footnotes that their different reading comes from the so called Greek Septuagint, but that the Hebrew text reads as the KJB has it - "You will be feared."


"THEY SHALL FEAR THEE as long as the sun and moon endure, throughout all generations."


is the reading of Coverdale 1535, The Great Bible 1540, Matthew's Bible 1549, the Bishops' Bible 1568, the Geneva Bible 1587, the Revised Version 1885, ASV 1901, NASB 1995, NKJV, The Jewish Family Bible 1864, the Jewish translations of 1917, 1936, the Spanish, Young's 1898, Darby's 1890, The Ancient Hebrew Bible 1907, The New Jewish Version 1985, The Complete Jewish Bible 1998, World English Bible 2000, The Judaica Press Tanach 2004, Green's Literal 2005, NET version 2006, New Heart English Bible 2010, Jubilee Bible 2010, The Hebraic Transliteration Scripture 2010, The English Standard Version 2011, New Simplified Bible 2011, The Orthodox Jewish Bible 2011 - "THEY SHALL FEAR THEE", The Voice 2012, The Modern English Version 2014, the International Standard Version 2014 and the Tree of Life Version 2015.  


Even Lamsa's 1933 translation of the Syriac reads like the KJB saying: "THEY SHALL REVERE THEE as long as the sun and moon endure, throughout all generations."


The NIV, however reads: "HE WILL ENDURE as long as the sun..."


This is also the reading of the liberal RSV and NRSV, though the new ESV has gone back to read like the KJB and Hebrew reading.


But the footnotes found in the NIV, RSV, and NRSV all tell us that the reading of HE WILL ENDURE comes from the Greek Septuagint, but that the Hebrew reads "they shall fear thee".  


Other "bibles" that also reject the clear Hebrew text that says "THEY SHALL FEAR THEE"


The Holman Standard 2009 rejects the Hebrew text and reads: “MAY HE CONTINUE while the sun endures and as long as the moon, throughout all generations.” 


And then it gives us the same footnote telling us this their reading comes from the LXX but that the Hebrew text reads like the KJB has it.


The Lexham English bible 2012 also rejects the Hebrew and says instead - "MAY HE LIVE LONG as the sun endures..."

Bible in Basic English 1961 - "MAY HIS LIFE GO ON as long as the sun and moon"


So why did the "good and godly" NIV translators reject the clear Hebrew reading? Doesn't the Hebrew make sense?


Well, you have to change enough words in your new version in order to get a copyright and make money. This may be one of the motives behind so much that these new "bibles" have to offer us. The other one is to help create this new "inter confessional" text that nobody really believes are the inerrant words of God.


 


The Catholic Connection  


The Catholic versions have also rejected the Hebrew reading and follow the alleged Greek Septuagint version - just like the NIV.  The Catholic Douay-Rheims of 1610 says: "AND HE SHALL CONTINUE with the sun and before the moon, throughout all generations."  


The Catholic St. Joseph New American bible 1970 has: "MAY HE ENDURE as long as the sun..."


And the Catholic New Jerusalem bible 1985 reads: "In the sight of the sun and the moon HE WILL ENDURE, age after age."  


Then it has the same footnote in it that the NIV does, saying that the reading of "HE WILL ENDURE" comes from the Greek LXX, but that the Hebrew text reads "THEY WILL FEAR YOU."



Psalms 72:7 "In his days shall the righteous flourish; and abundance of peace SO LONG AS THE MOON ENDURETH."


The idea in the King James Bible is that the moon will endure for ever. We get the same idea from verses 5 and 17. Psalms 72:5 - "They shall fear thee as long as the sun and moon endure, throughout all generations."


And 72:17 - "His name shall endure for ever: his name shall be continued as long as he sun: and men shall be blessed in him: all nations shall call him blessed."


Psalms 72:7 - "and abundance of peace SO LONG AS THE MOON ENDURETH" is the reading of not only the King James Bible but also of the Geneva Bible (abundance of peace shalbe so long as the moone endureth.), Coverdale 1535, Bishops' Bible 1568, Webster's 1833, Lamsa's 1936 translation of the Syriac Peshitta, the 1936 Jewish translation, and the KJV 21st Century version 1994.


I was surprised to see that even Daniel Wallace's NET version basically agrees with the KJB meaning, saying: "peace will prevail as long as the moon remains in the sky."


The 2001 Easy to Read Bible Version, though a paraphrase, yet it too agrees with the KJB meaning - "Let peace continue as long as the moon."


Likewise the Bible in Basic English 1961 has "living in peace as long as there is a moon in heaven."


However the NKJV reads: "In His days the righteous shall flourish, And abundance of peace, UNTIL THE MOON IS NO MORE.", which seems to imply that there will be a time when the moon is no more and contradicts verse 5 that says "They shall fear thee as long as the sun and moon endure, throughout all generations."


Many modern versions, like the NIV, NASB, RSV and Holman, agree with the NKJV reading.


Psalms 72:15 "And he shall live, and to him shall be given of the gold of Sheba: prayer also shall be made "for him" continually; and daily shall he be praised."


The reference of for whom prayer shall be made (for "him") is the poor and needy referred to in verse 12 - "For he shall deliver the needy when he crieth; the poor also, and him that hath no helper." It is the second part of the verse that refers to God when it says "and daily shall he be praised".


Agreeing with the KJB reading are Bishops' Bible, the Geneva bible, the RV, ASV, Darby, Young's, Holman Standard.


However the NKJV capitalizes the word "for Him" making the verse to say that people will be praying for God! "Prayer also will be made for Him continually, And daily He shall be praised."


The NIV doesn't capitalize the word "him" but still ends up with the same meaning as the NKJV - "May people ever pray for him and bless him all day long."


Psalms 72:16 "There shall be AN HANDFUL of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon..." The idea here is that out of little or a small amount, God will cause great blessings to spring forth.


The word "handful" comes from the verb meaning "to be little, or not much" and is used in Psalm 12:1 where it says "...for the faithful FAIL from among the children of men."


"An HANDFUL of corn" is the reading found in Bishops' Bible (A handfull of corne shall be sowed in the earth vpon the toppe of hylles), the Geneva Bible, Webster's 1833, Young's 1898 (There is a handful of corn in the earth, On the top of mountains), the ASV footnote, The Ancient Hebrew Bible 1907, The Word of Yah 1993, the  KJV 21st Century Version 1994, The Revised Webster Bible 1995, The Third Millennium Bible 1998, the Jubilee Bible 2010,  The Bond Slave Version 2012, The Biblos Bible 2013 "a HANDFUL of corn", and the Spanish Reina Valera "Será echado un puño de grano en tierra..."


John Gill comments - "who are but few, yet fruitful and flourishing".


Adam Clarke says - "Even a handful of corn sown on the top of a mountain shall grow up strong and vigorous."


Jamieson, Faussett and Brown remark on this passage - "in which a "handful" (or literally, "a piece," or small portion) of corn in the most unpropitious locality, shall produce a crop, waving in the wind in its luxuriant growth, like the forests of Lebanon."


However the NKJV says: "There will be AN ABUNDANCE of grain in the earth, On the top of the mountains; Its fruit shall wave like Lebanon..." So too read the NASB, RSV, NIV, and Holman.


The Douay version is very different than them all saying "And there shall be A FIRMAMENT ON THE EARTH on the tops of mountains..."


Psalms 73:9 - "THEIR EYES STAND OUT WITH FATNESS: they have more than heart could wish."


Another clear instance where the NIV rejects the Hebrew text is found in Psalm 73:9. There the Psalmist is speaking of the foolish and the wicked who prosper in this world. He says of them: "THEIR EYES STAND OUT WITH FATNESS: they have more than heart could wish."


This is the reading of not only the KJV, NKJV, NASB, RV, ASV, but also of the RSV, NRSV, ESV and Holman Standard versions.


However the NIV says: "FROM THEIR CALLOUS HEARTS COMES INIQUITY". Then in a footnote the NIV tells us this reading comes from the SYRIAC, but that the Hebrew says "their eyes bulge with fat." 


Why would the "good, godly, evangelical scholars" who worked on the NIV change the text, if the Hebrew clearly makes sense and there is no doubt about what it says?


Not only did the NIV change the text of the first part of this verse but they also changed the meaning of the second half and so did the NASB. The KJB, NKJV, RV, ASV (the predecessor to the NASB), Geneva Bible, Third Millennium Bible 1998 and others read: "They have more than heart could wish".


The 1885 English Revised Version and the 1901 ASV both read exactly like the KJB with: "Their eyes stand out with fatness: THEY HAVE MORE THAN HEART COULD WISH."


The Spanish Reina Valera 1960, 1995 and the 2010 Gómez Bibles all read just like the KJB with: "Los ojos se les saltan de gordura; logran con creces los antojos del corazón.", as does the Portuguese Almeida Corrigida E Fiel 1681 - "Os olhos deles estäo inchados de gordura; eles têm mais do que o coraçäo podia desejar.", the French Martin 1744 - "Les yeux leur sortent dehors à force de graisse; ils surpassent les desseins de leur cœur." and the Modern Greek - "Οι οφθαλμοι αυτων εξεχουσιν εκ του παχους· εξεπερασαν τας επιθυμιας της καρδιας αυτων. "


However the NIV now says: "the evil conceits of their minds know no limits", while the NASB says: "the imaginations of their hearts run riot."  Neither of these has the same meaning as the KJB and the others. The "message" is not the same.


Dan Wallace and company's ridiculous NET version actually reads: "Their prosperity causes them to do wrong; their thoughts are sinful."


And yet in his own footnote tells us the Hebrew text reads like what the KJB says  - "The MT reads “it goes out from fatness their eye” but then tells us they have "emended" the text! This fancy scholar-speak word "emend" simply means "to correct by textual alteration".


These are the guys who are giving you today's "new and improved" bible versions that nobody believes are the infallible words of God.


Also of note is the totally changed meaning of verse 9 where we read: "THEY SET THEIR MOUTH AGAINST THE HEAVENS, and their tongue walketh through the earth."


These wicked people speak against God and defy and blaspheme heavenly truths and they speak only of earthly interests. "They set their mouth against the heavens" is the reading or meaning of even the NASB, RSV, ASV, NRSV, RV, ESV, and NKJV.


Yet the NIV actually says: "Their mouths LAY CLAIM TO HEAVEN, and their tongues take possession of the earth."


I believe the people who put out the NIV and those who continue to promote this abomination will have a lot to answer for at the judgment of God.


 


Psalms 73:10 and the steady degeneration of Scripture.


Psalms 73 talks about the wicked who seem to prosper in this world; they are corrupt and set their mouth against the heavens.


KJB - “Therefore HIS PEOPLE RETURN HITHER, AND WATERS OF A FULL CUP ARE WRUNG OUT TO THEM.”


John Wesley comments: “ To this wicked company. Waters - And partake of the same prosperity with their leaders. God seems to give them a full cup of consolation, as if he would wring out all his blessings upon them.”


John Gill comments: “Taking the people to mean the followers and companions of the wicked, the words are to be understood of the plenty of good things which such men enjoy in this life, their cup runs over.”


Geneva Bible 1587 - “Therefore his people turne hither: for waters of a full cup are wrung out to them.”


Revised Version 1881- “herefore his people return hither: and waters of a full cup are wrung out to them.”


Young’s literal - “Therefore do His people return hither, And waters of fulness are wrung out to them.”


Darby - “Therefore his people turn hither, and waters in fulness are wrung out to them.”


JPS (Jewish Publication Society) 1917 - “Therefore His people return hither; and waters of fullness are drained out by them.”


NKJV 1982 - “Therefore his people return here, And waters of a full cup are drained by them.”


NASB 1995 - “Therefore his people return to this place, And waters of abundance  are drunk  by them.” Footnote - Literally “are drained out”


NIV 2011 - “Therefore their people turn to them and drink up waters in abundance.”


Holman Standard 2003 - “Therefore His people turn TO THEM and drink in their overflowing waters.”


Holman Footnote - Hebrew - here


Judaica Press Tanach 2004 - “Therefore, His people will return here, and the waters of the full stream are drain water to them.”


ESV 2001 - “Therefore his people turn back TO THEM, AND FIND NO FAULT IN THEM.” 


ESV Footnote - Probable reading: Hebrew - the waters of a full cup are drained by them.


RSV 1952- “Therefore the people turn AND PRAISE THEM, AND FIND NO FAULT IN THEM.”


RSV Footnote - “Hebrew - His people return hither. Hebrew - abundant waters are drained by them.


NET version (Dan Wallace & com.) - “Therefore THEY HAVE MORE THAN ENOUGH FOOD TO EAT, AND EVEN SUCK UP THE WATER OF THE SEA.”


The Message 2002 - “PEOPLE ACTUALLY LISTEN TO THEM --CAN YOU BELIEVE IT?  LIKE THIRSTY PUPPIES, THEY LAP UP THEIR WORDS.”


Yep, it looks like James White is right once again. By studying a variety of modern translations we can get a better sense of the meaning. Don’t you agree? 


Psalms 75:2 Very different meanings.


Psalms 75:2 KJB "WHEN I SHALL RECEIVE THE CONGREGATION I will judge uprightly. The earth and all the inhabitants thereof are dissolved...For in the hand of the LORD there is a cup...the wicked of the earth shall wring them out, and drink them...All the horns of the wicked also will I cut off; but the horns of the righteous shall be exalted." Psalm 75:2-10


Here is a case where the King James Bible is virtually alone in the true meaning of the text. I say this because I believe the King James Bible to be the only pure and perfect words of God in the English language.


If you read the entire Psalm in context, you will see that it is a prophetic Psalm referring to the final judgment. The teaching found in the King James Bible is that of the rapture of the church immediately before the time of the judgment of the wicked. When God receives the congregation of His people, He will then judge the wicked.


Most Bible versions miss this point entirely. Versions like the NKJV, NIV, NASB, ESV, RSV, Holman, Geneva, Bishops' and others render the Hebrew of this verse in such a way as to completely lose the idea of the Lord taking His people unto Himself at the time He judges the wicked.


These other versions read something like this: "WHEN I CHOOSE THE PROPER TIME, I will judge uprightly." There is no mention here about God "receiving the congregation" unto Himself.


The Hebrew word in question here is #4150 moh-sehd, and it has a great variety of meanings. It can mean and is translated as well by most versions, including the NASB, NKJV, NIV, as: "the set time, seasons, appointed time, feasts, sign, (army, council, anniversary - NIV), meeting, assembly, assemblies, and CONGREGATION"


- See NKJV Numbers 16:2 "fifty princes of the assembly, famous in the CONGREGATION, men of renown."


 


"WHEN I SHALL RECEIVE THE CONGREGATION I will judge uprightly."


Versions that do agree with the King James Bible rendering are The Bill Bible 1671, Webster's 1833, The Longman Version 1841, Darby 1890, The Word of Yah 1993, the KJV 21st Century 1994, the Third Millennium Bible 1998 and The Jubilee Bible 2010.


And this online Hebrew Interlinear Bible - "WHEN I SHALL RECEIVE THE CONGREGATION I will judge uprightly." -


http://studybible.info/IHOT/Psalms%2075:2


Commentators as well differ from one another (as is usually the case), but here are a couple that side with the meaning found in the King James Bible.


Psalms 75:2 - "When I shall receive the congregation, I will judge uprightly."


Adam Clarke comments: "When I shall receive the congregation - When the proper time is come that the congregation, my people of Israel, should be brought out of captivity, and received back into favour, I shall not only enlarge them, but punish their enemies."


John Gill significantly comments: "When I shall receive the congregation…Some render it, from the Arabic signification of the word, "the promise"; the Spirit promised, the gifts of the Spirit, which Christ received for men,...others "THE TIME" (Caps mine), so the Septuagint, Vulgate Latin, Ethiopic...the word signifying a set appointed time, and so may respect the time appointed for the judgment of the world, which when come, Christ will execute in a most righteous manner..., BUT whereas the people of Israel met at the door of the tabernacle, which from thence was called "Ohel Moed", the tabernacle of the congregation; hence the word is used for A CONGREGATION, and here designs THE GENERAL ASSEMBLY AND CHURCH OF THE FIRSTBORN written in heaven, even all the elect of God;... but WHEN THEY ARE GATHERED IN, and are prepared for him as a bride for her husband, THEN HE WILL RECEIVE THEM ALL in a body, and present them to himself a glorious church during the thousand years' reign; upon which will proceed the judgment of the wicked."




Matthew Henry Commentary - “When I shall receive the congregation I will judge uprightly. Here he takes it for granted that God would, in due time, perfect that which concerned him, that though the congregation was very slow in gathering to him, and great opposition was made to it, yet, at length, he should receive it; for what God has spoken in his holiness he will perform by his wisdom and power.”


John Darby’s Synopsis - “He receives the congregation of Israel; then upright judgment will be executed. The earth is dissolved in guilt and confusion. Messiah upholds its pillars. In the following verses He warns the wicked and despisers of God not to exalt themselves, for God is the Judge; He puts up and puts down. The wicked should drink the cup of judgment to the dregs; but the despised Messiah would exalt the God of Jacob and cut off the horns of the wicked; the horn of the righteous would be exalted.”


John Calvin discusses both views, and then concludes: “At the same time, I am very well satisfied with the former interpretation, which refers the passage to THE GATHERING OF THE CHURCH."  He then quotes  2 Thessalonians 1:6 “Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels.”


Psalms 76:10 - "Surely the wrath of man shall praise thee: THE REMAINDER OF WRATH SHALT THOU RESTRAIN."


This is the reading of the KJB, the Geneva Bible 1587, The Bill Bible 1671, Webster's Bible 1833, The Longman Version 1841, The Boothroyd Bible 1853, The Ancient Hebrew Bible 1907 - "the remainder of wrath thou shalt restrain.", the 1936 Hebrew Publishing Company Bible, The Word of Yah 1993, the KJV 21st Century Version 1994, the Third Millennium Bible 1998, The Jubilee Bible 2010, The Hebraic Transliteration Scriptures 2010 and The Orthodox Jewish Bible 2011, The Bond Slave Version 2012 - "Surely the wrath of man will praise you: the remainder of wrath will you restrain." and The Biblos Bible 2013.


And this online Hebrew Interlinear Old Testament - "the remainder of wrath thou shalt restrain."


http://studybible.info/IHOT/Psalms%2076:10


 

The Spanish Reina Valera 1995 reads like the KJB too - "Ciertamente la ira del hombre the alabará. tú reprimirás el resto de las iras." = Certainly the wrath of man will praise you. You will restrain the remainder of wraths."


 


Matthew Henry - "That as far as God permits the wrath of man to break forth at any time he will make it turn to his praise, will bring honour to himself and serve his own purposes by it: The remainder of wrath shalt thou restrain. God can set bounds to the wrath of man, as he does to the raging sea. Hitherto it shall come and no further; here shall its proud waves be stayed. God restrained the remainder of Sennacherib’s rage, for he put a hook in his nose and a bridle in his jaws (Isa. 37:29); and, though he permitted him to talk big, he restrained him from doing what he designed."


Charles H. Spurgeon -"Verse 10. Surely the wrath of man shall praise thee. The devil blows the fire and melts the iron, and then the Lord fashions it for his own purposes. Let men and devils rage as they may, they cannot do otherwise than subserve the divine purposes. The remainder of wrath shalt thou restrain. Malice is tethered and cannot break its bounds. The verse clearly teaches that even the most rampant evil is under the control of the Lord, and will in the end be overruled for his praise. 


 

Rashi's Commentary in Judaica Press Tanach - "The remaining wicked men are prevented and restrained from showing their pride and their wrath."  


Albert Barnes' Notes on the Whole Bible.  He discusses the various ways this passage has been translated and interpreted, and then comes down on the side of the King James Bible, saying: "It seems to me, however, that our translators have expressed the exact idea in the psalm; and the meaning is, that the whole of the wrath of man is under the control of God, and that whatever there is, or would be, in the manifestation of that wrath, or in carrying out the purposes of the heart, which could not, in the circumstances, be made to promote his glory, or which would do injury, he would check and restrain. He would suffer it to proceed no further than he chose, and would make it certain that there should be no exhibition of wrathful feelings on the part of man which would not, in some way, be made to promote his honor, and to advance his own great purposes. He has absolute control over the passions of people, as he has over the pestilence, over earthquakes, and over storms, and can make all tributary to his glory, and executioners of his will."


John Calvin does the same thing. He discusses several views, and then sides with the way it is written in the KJB. He says: "The other interpretation is, however, the more simple., which is, that although these enemies might not cease to breathe forth their cruelty, yet God would effectually restrain them, and prevent them from succeeding in the accomplishment of their enterprises."


John Gill also mentions other views, but he himself sides with the meaning found in the KJB, saying: "the remainder of wrath shall thou restrain: that which remains in a man's breast, he has not yet vented, God can and does keep in, that it may not break forth; this very likely was verified in Sennacherib, who might breathe revenge, and threaten the Jews with a second visit; but was prevented by a sudden and violent death." 


And Hawker’s Poor Man’s Commentary comes down squarely on the side of the meaning found in the King James Bible. He comments: “This is a most beautiful verse, and contains a most important doctrine indeed. We easily conceive how the Lord can make all his divine perfections to set forth his glory; but when he maketh the very wrath of man and the malice of his enemies to promote that end, and to produce the very reverse of what they intend; this more signally displays the divine hand. We have many illustrious examples in the word of God in proof. The cruelty manifested by the brethren of Joseph, in selling him for a slave, was made by the Lord to minister to his praise, in the preservation of all the house of Jacob; Genesis 45:7-8. 



 So again the wrath of Haman against Mordecai laid the foundation for the Lord's praise in the ruin of Haman and the exaltation of Mordecai. Esther 3:5-6; Esther 7:10. But above all, that glorious instance of the death of Christ, which the malice and wrath of the Jews accomplished, will prove the ground of everlasting praise, from the millions thereby redeemed, to all eternity!  Acts 2:36. 


Hence we should learn, that the Lord will make use of so much of the malice of his and his people's enemies as shall subserve the purposes of his own glory and their welfare; and the remainder of that wrath, like the waves of the sea, he will keep back. So the Lord said to the proud invader, Isaiah 37:29.”



 


"Surely the wrath of man shall praise thee: THE REMAINDER OF WRATH SHALT THOU RESTRAIN."


However the NKJV, NASB read: "Surely the wrath of man shall praise You: WITH the remainder of wrath YOU SHALL GIRD YOURSELF."  


The ESV is similar, with: "Surely the wrath of man shall praise you; the remnant of wrath YOU WILL PUT ON LIKE A BELT."  What does this even mean?


The NIV tosses out another meaning different than them all. It says: "Surely YOUR wrath AGAINST man brings you praise and THE SURVIVORS OF YOUR wrath are restrained."


So is it the wrath of man (KJB, NKJV, NASB) or the wrath of God (NIV)? Is it the remainder of wrath (KJV, NKJV, NASB) or the survivors of God's wrath (NIV)? Is it restrained (KJB, NIV) or does God gird himself with it (NKJV, NASB), whatever that might mean?


The Catholic Douay Rheims might give us some insight. It actually says: "For THE THOUGHT of men shall give praise to thee and THE REMAINDERS OF THE THOUGHT SHALL KEEP HOLIDAY TO THEE."



Other weird Versions  of Psalms 76:10


A Conservative Version 2005 - “Surely the inward thought of man shall praise thee, even THE RESIDUE OF INWARD THOUGHT WILL OBSERVE A FESTIVAL TO THEE.”


Complete Apostle’s Bible 2003 - “For the inward thought of man shall give thanks to You, AND THE MEMORIAL OF HIS INWARD THOUGHT SHALL KEEP A FEAST TO YOU.”

 

The Judaica Press Tanach 2004 - "For man's anger will thank You; it will PREVENT THE RESIDUE OF WRATH."

 

The New European Version 2010, Hebrew Names Version 2014  - “Surely the wrath of man praises You. THE SURVIVORS OF YOUR WRATH ARE RESTRAINED.”


 

International Standard Version 2014 - “Even human anger praises you; YOU WILL WEAR THE SURVIVORS OF YOUR WRATH AS AN ORNAMENT.”


Dan Wallace’s NET version 2006 - “Certainly your angry judgment upon men will bring you praise; YOU REVEAL YOUR ANGER IN FULL MEASURE.”

 

Hey, all bibles are the same and the message doesn't change, right?


 


Psalms 77:10


"And I said, THIS IS MY INFIRMITY: BUT I WILL REMEMBER THE YEARS of the right hand of the most High."


The context makes it clear that the King James Bible is correct. David was in trouble, his soul refused to be comforted; he complained and his spirit was overwhelmed. He asks in verses 7-9: "Will the Lord cast off for ever? and will he be favourable no more? Is his mercy clean gone for ever? doth his promise fail for evermore? Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? Selah."


Immediately he says: "And I said, This is my infirmity: but I will remember the years of the right hand of the most Hgh. I will remember the works of the LORD: surely I will remember thy wonders of old." He recognizes that questioning God's mercy and doubting His promise is his own infirmity. David then calls to remembrance the past faithfulness of God and comforts himself with the assurance that God will continue to work on his behalf.


"And I said, THIS IS MY INFIRMITY: BUT I WILL REMEMBER THE YEARS of the right hand of the most High." This is the reading of the KJB, Revised Version, American Standard Version, Geneva Bible, NKJV, Darby, Spanish, Webster's, Bible in Basic English, KJV 21 and Third Millenium bible.


However the NASB says: "Then I said, IT IS MY GRIEF that the right hand of the most High HAS CHANGED." This reading agrees with the RSV, and NRSV. Notice that the word "years" is gone and replaced by a verb "has changed".


The noted scholars can't agree among themselves. It is the same word but some see it as a noun "years" and others see it as a verb "to change". But notice the new ESV, which is a revision of the RSV. It now says goes back to "years" instead of "has changed". These are the shifting sands of modern scholarship.


The NIV and the English Standard Version both read differently than the KJB and the NASB. The NIV says: "But I thought, TO THIS I WILL APPEAL, THE YEARS of the right hand of the most High." The NIV loses the whole idea that David's dark thoughts about God were his own infirmity, but at least it does have the word "years". Still the meaning is not at all the same as that of the NASB.


Did you notice too that even after the New Testament texts were drastically changed by the RV and ASV, they both still read exactly as the KJB here in Psalm 77:10? This is a common tactic of Satan. He changes a little bit here, and some there, and later he changes some more things till after awhile the Holy Bible is so corrupted and contradictory that no one has any certainty about what God's Book really says.


 


Psalms 79:8 Prayers for the dead?


Psalms 79:8 KJB - "O remember not against us FORMER INIQUITIES: let thy tender mercies speedily prevent us: for we are brought very low."


NIV 1978, 1984 editions - "Do not hold against us THE SINS OF THE FATHERS; may your mercy come quickly to meet us, for we are in desperate need."  


NIV 2011 edition - "Do not hold against us THE SINS OF PAST GENERATIONS; may your mercy come quickly to meet us, for we are in desperate need."


NASB - "Do not remember the INIQUITIES OF OUR FOREFATHERS against us; Let Your compassion come quickly to meet us, For we are brought very low."


Psalms 81


The NKJV has changed some 100,000 words in the King James Bible. The NKJV has changed the meaning of the KJB in hundreds of verses. All bibles do not contain the same "message".


Psalms 81:1-3 "Sing aloud unto God our strength: make a joyful noise unto the God of Jacob. Take a psalm, and BRING HITHER the timbrel, the pleasant harp with the PSALTERY. Blow up the trumpet in the new moon, IN THE TIME APPOINTED, on our solemn feast day."


"BRING HITHER the timbrel, the pleasant harp with the psaltery". BRING HITHER is the reading of the KJB, ASV, RV, Geneva, Douay and others. However the NKJV joins the NIV, NASB and says "STRIKE the timbrel, the pleasant harp with the LUTE. You do not "strike" the harp or the "lute" unless you are a really bad musician.


A PSALTERY is an ancient musical instrument resembling a zither. PSALTERY is the reading of the KJB, RV, ASV, Young's, Lamsa's, and many others. The NKJV has LUTE, the NASB makes this a HARP while the NIV says a LYRE. Why change and confuse it? Because they need their copyright so they can make money.


IN THE TIME APPOINTED is the reading of several versions but again the NKJV joins the NASB, NIV and changes this to AT THE FULL MOON.


Psalms 81 verses 13 -16: "Oh that my people had hearkened unto me, and Israel had walked in my ways! I should soon have subdued their enemies, and turned my hand against their adversaries. The haters of the LORD should have SUBMITTED THEMSELVES unto him: but THEIR TIME (Israel's) should have endured for ever. He should have fed them also with the finest of the wheat: and with honey out of the rock should I have satisfied thee."


"The haters of the LORD should have SUBMITTED THEMSELVES unto him" is the reading of the KJB, RV, ASV, Geneva, Webster's and others. However again the NKJV aligns itself with the NASB and says the haters of the LORD would PRETEND SUBMISSION to Him. The NIV says they would CRINGE BEFORE him.


So, do they submit themelves, pretend submission, or cringe? Both the NKJV, NASB have elsewhere rendered this same word as submit themselves.


"But THEIR TIME should have endured for ever." This refers to Israel, God's people. Had they walked in the ways of the Lord they would have continued for ever in their land, in the time of blessing and without assaults by their enemies.


THEIR TIME, referring to God's people, is the reading of the RV, ASV, Geneva, Webster's and others. But the NKJV says "But their FATE would endure forever", the NASB has "And the TIME OF PUNISHMENT would be forever" and the NIV says "and their PUNISHMENT would last forever."


The word is # 6256 time. The NASB puts "punishment" in italics but keeps "time", the NIV omits "time" and has "punishment" while the NKJV confuses everything with "fate".


Did you notice that the Revised Version and the American Standard Version read like the KJB? Satan introduces these changes gradually. A little here and some more there and pretty soon the whole meaning is changed and nobody is sure what God really said at all.


If the foundations be destroyed, what can the righteous do? Psalm 11:3


Those who say all bibles have the same message are grossly ignorant at best, or thoroughly deceived.


 


Psalms 83


Psalms 83:3 "They have taken counsel against thy people, and consulted against thy HIDDEN ONES." "Hidden ones" is the reading of the RV, ASV, Darby, Young's, Webster's, KJV 21 and the Third Millenium Bible . It comes from the verb to hide or lay up, as "Moses was hid three months". Our lives too are hid with Christ in God (Colossians 3:2).


The NKJV says "sheltered ones", the NASB has "treasured ones", while the NIV says: "those you cherish."


Psalms 83:12 "Who said, Let us take to ourselves the HOUSES of God in possession". Such is the meaning of the RV, ASV, Darby, Geneva, TMB, KJV21, and Websters. But the NKJV, though having "houses" in other places, here unites with the NASB, NIV by saying: "let us take for ourselves the PASTURES of God..."


Psalms 83:13 "O my God, make them like A WHEEL; as the stubble before the wind." So read the Geneva Bible, Webster's, TMB, but the NKJV, even though it renders this word as "wheels" in other places, here joins the NASB and says "whirling dust", while the NIV has "tumbleweed".


Psalms 84:9 - “Behold, O God OUR SHIELD, and look upon the face of thine anointed.”


This verse obviously is saying that God Himself is our shield.  In fact, right here in verse 11 this same thought is repeated where it says: “For the LORD God is a sun and SHIELD: the LORD will give grace and glory”


Those translations that correctly say in verse 9 “Behold, O God OUR SHIELD, look upon the face of thine anointed.” (or “Behold, O God our defense, and look upon the face of thine anointed)are the following: Wycliffe 1395, Coverdale 1535 (Behold, O God our defense,...) the Bishops’ Bible, the Geneva Bible, the Jewish translations of JPS 1917, Hebrew Publishing Company 1936, Hebrew Names Version, the Revised Version 1881, ASV 1901, Darby, the KJV 21st Century 1994 and the Third Millenium Bible 1998.


Adam Clarke comments: “ Behold, O God, our shield - We have no Protector but thee. Thou seest the deadly blows that are aimed at us; cover our souls; protect our lives!”


Jamiesson, Fausset and Brown  comment on verse 9 - “God is addressed as a shield”


Matthew Henry comments: “God our shield, who takes his people under his special protection, pursuant to his covenant with Abraham their father. Genesis 15:1, Fear not, Abraham, I am thy shield.” (Another verse the modern versions have completely messed up!) 


However beginning with the liberal RSV and then followed by the NRSV, NKJV, NIV, NASB the meaning is quite different.  The NKJV says: “O GOD, BEHOLD OUR SHIELD,  And look upon the face of Your anointed.”


The NET version also changes the meaning from that found in the true Bible and says: “O God, TAKE NOTICE OF OUR SHIELD! Show concern for your chosen king!” and then they footnote: “The phrase “our shield” refers metaphorically to the Davidic king, who, as God’s vice-regent, was the human protector of the people.”


The Holman Standard has: “CONSIDER OUR SHIELD, God; look on the face of Your anointed one.”


Likewise the Message says: “Look at our shields, glistening in the sun, our faces, shining with your gracious anointing. “


It should be obvious that there is a big difference between crying out to God and referring to Him as our Shield, and asking God to take a look at “our shield(s)”.  God did not intend both meanings, and verse 11 in this same Psalm makes it clear that it is God Himself who is our shield. 


It is interesting that among foreign language Bibles, even the NIV Spanish edition (La Nueva Versión Internacional) agrees with the King James Bible reading and not the English of the NIV.  It says: “Oh Dios, escudo nuestro, pon sobre tu ungido tus ojos bondadosos.” = O God, our shield, place your kind eyes opon your anointed.


Likewise the Spanish Reina Valera 1960, 1995 - “Mira, oh Dios, escudo nuestro, Y pon los ojos en el rostro de tu ungido.” and  the French Martin 1744, Louis Segond 1910, and the French Ostervald all agree with the King James Bible reading too saying:  “Toi qui es notre bouclier, vois, ô Dieu! Et regarde la face de ton oint!” = You who are our Shield, see, O God! And look upon the face of thine anointed. 


Psalms 89:18 "For the LORD IS OUR DEFENCE; and the Holy One of Israel IS our king." So read both the 1917 and 1936 Jewish translations, Lamsa's Syriac Peshitta, Spanish Reina Valera, Young', Webster's, Darby, Green's interlinear, KJV 21, TMB, and even the New English Bible of 1970.


However the NKJV again joins the NASB, RSV, NIV in saying: "For OUR SHIELD BELONGS TO the LORD, and our king TO the Holy One of Israel." No longer is it God Himself who is our defence and king.


Psalms 90:2 "Before the mountains WERE BROUGHT FORTH, or ever thou HADST FORMED the earth and the world, even from everlasting to everlasting, thou art God."


This is the reading of the RV, ASV, NKJV, RSV, ESV, Young's and many others. However promoting the New Age idea that the earth is a living organism, (Gaia theology), whether wittingly or not, the NASB reads: "Before the mountains WERE BORN, or Thou didst GIVE BIRTH TO the earth..."


KJB: Before the mountains were brought forth, or ever thou hast formed the earth and the world, even from everlasting to everlasting, thou art God.


NIV: Before the mountains were born or you brought forth the earth...


NASB: Before the mountains were born, or you gave birth to the earth and the world....


The Message: God, it seems you've been our home forever; long before the mountains were born, Long before you brought earth itself to birth, from "once upon a time" to "kingdom come" you are God.


Holman Standard Before the mountains were born, before You gave birth to the earth and the world, from eternity to eternity, You are God.


The "earth" must be a living thing according to these new perversions. Fits right in with the New Age Gaia theory.


Psalms 90:3 "Thou turnest man TO DESTRUCTION, and sayest, Return, ye children of men." As this verse stands in the KJB, RV, ASV, NKJV, Geneva and others, we can see the spiritual application of this verse in that God hands people over to their own self destructive sins, that they may see the error of their ways and return to God. However the NASB limits this verse to only one narrow meaning by saying: "Thou dost turn man BACK INTO DUST, and dost say, "Return, O children of men." The NIV goes even further by adding words not in any text. It says: "You turn men BACK TO DUST, and say, Return TO DUST, O sons of men."


Psalms 90:9 "For all our days are passed away in thy wrath: we spend our years AS A TALE THAT IS TOLD." So read the Jewish Publication Society 1917 version, Coverdale 1535, the Revised Version of 1881, Webster's 1833, the KJV 21st Century version, and Third Millennium Bible 1998. The NKJV, NASB say: "we finish our years LIKE A SIGH"; the NIV has: "we finish our years WITH A MOAN", while Young's says: "we finish our years with A MEDITATION". Green's MKJV - "we finish our years LIKE A MURMUR."; Lamsa's 1936 translation - "we spend our years IN EMPTINESS."; Darby - "we spend our years AS A PASSING THOUGHT."; Bishops' Bible - "we spende our yeres AS IN SPEAKING A WORDE." But wait, it gets better. The Douay version of 1950 says: "our years SHALL BE CONSIDERED AS A SPIDER.", while the new version called The Message says: "All we can remember is that frown on your face. Is that all we're ever going to get? "


Will Kinney  


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