Corrupted Modern Bible Versions

Corrupted Modern Bible Versions

Bad Effects Of Modern Versions

Question: What harm is there in using modern versions? Consider these bad effects:

1. Christians become confused, because it is very difficult for the average Christian sitting in church to follow public Bible readings unless everybody has the same version. Group Bible study becomes more difficult with everyone using different versions.

2. Weakening of the Bible’s authority, because people read footnotes such as: ‘The most reliable early manuscripts and other ancient witnesses do not have Mark 16:9-20’ ‘Some manuscripts do not have verse….’ People are no longer sure which verses are in or out of the Bible.

3.  The doctrines of Bible  Inspiration, Preservation, and  Inerrancyare destroyed when people see words, phrases and verses omitted by modern versions.

4.  Very little Bible memorization takes place. New versions come out every year. Why bother memorizing a Bible version that will be obsolete and unheard of in 5 to 10 years?

5.  A generation of shallow Christiansis produced who doubt God’s Word. They think: “If scholars don’t know which verses ought to be in the Bible, what hope have I got of knowing which verses to trust as authentic?” or “lf scholars can take verses out of the Bible that they don’t like, so can I.”

6. A gradual return to the church of Rome. If the Bible is no longer our final authority because of supposed errors and omissions, then people are forced to look for another final authority. This either becomes ‘self’ which is humanism, or Roman Catholicism with a Pope claiming to be infallible, which ultimately becomes Ecumenism.

7. Bible School students no longer respect their pastor as being as learned as their Theological School lecturers who say, ‘This verse is not in the original’. This greatly weakens local churches. Beware of Colleges that accept two or more versions. Who arbitrates? When you are confused by a variety of versions that omit verses, you then have to go to some ‘learned scholar’ in whom you place your faith and confidence to ask him which version he recommends. You then no longer trust the Bible, but you are trusting a man.

8.  They downgrade and  blaspheme Jesus Christ by removing many words and phrases that prove He is God. They opened the way for the Watchtower cult (Jehovah Witnesses) to produce their own modern version (The New World Translation) which is a disgusting perversion of blasphemy against Christ, His resurrection, Hell and many other key truths.

Seven Tests to Determine the True New Testament Text

(Antiquity, Number, Variety, Continuity, Credibility, Context, Internal Evidence)

Dean Burgon gives these seven tests to indicate which readings are correct.

1.  Antiquity. We may allow only those witnesses who ‘spoke’ before 400 AD. These are:

i)   Over 70 Church Fathers.

ii)  Aleph, Band some Uncials.

iii) Early Papyri.

iv) Earliest Versions.

For example: Ever since 1881, ‘vinegar’ in Matthew 27:34 has been despised by Westcott and Hort and others as a ‘late Byzantine’ reading. ‘They gave him vinegar…’

Question: What is the verdict of antiquity?

Answer: (a) For “wine”: Aleph, B, Latin, Coptic versions, Apocryphal Acts, Gospel of Nicodemus, Marcarius Magnes. (7 witnesses) eg: NIV, GNB, RSV, NWT.

(b) For “vinegar”: Gospel of Peter, Acta Philippi, Barnabas, Irenaeus, Tertullian, Celsus, Origen, pseudo-Tatian, Athanaseus, Eusebius of Emesa, Theodore of Heraclea, Didymus, Gregory of Nyssa, Gregory of Nazianzus, Ephraem Syrus, Lactantius, Titus of Bostra, Syriac version. (18 witnesses). “Vinegar”, the KJV reading has much more support.

2.  Number of Witnesses. A reading found in a majority of independent witnesses, should be the original.

The fewer witnesses, the less likely it is to be genuine;

The more witnesses, the more likely it is to be the original reading; Unanimous witnesses, means it is certainly the original reading.

3.  Variety of Witnesses, is the agreement of independent witnesses. Variety means that the reading is found in:

i)   many geographical areas, and by

ii)  different kinds of witnesses – eg: Greek manuscripts, Versions, Fathers, Lectionaries.

A good variety of witnesses are from: different countries, speaking different languages, who never met, and who never colluded. This is not true of Vaticanus (B) and Sinaiticus.

The vast majority of uncials and cursives have KJV type readings and have good variety:

i)   They cover at least 1000 years (350-1550 AD).

ii)  Belong to so many countries such as Greece, Constantinople, Asia Minor, Palestine, Syria, Alexandria, Africa, Sicily, Italy, Gaul, England and Ireland;

iii) Exhibit so many strange characteristics and peculiar sympathies.

Variety helps us to evaluate the independence of witnesses. If the witnesses which share a common reading come from only one area, such as Egypt, then their independence is doubted. It is quite unreasonable that an original reading should survive in only one location. Witnesses supporting a reading in one limited area cannot be the original, as is the case with Aleph, B, and some papyri.

To illustrate: Many of the most ancient manuscripts come from Egypt. This is due to the hot, dry climate of Egypt favouring manuscript preservation more than the wet Mediterranean climate. Moisture is bad for manuscripts. The Egyptian texts are not an exact representation of texts in other parts of the world. To sample the flora and fauna of Egypt does not guarantee to be the same flora and fauna of Greece, Turkey or Italy, etc.

Variety + Number = Validity.  Variety means independence of witnesses. Lack of variety (as is the case for Aleph, B, papyri of Egypt) imply dependence. This is a strong reason to reject modern versions based on Egyptian manuscripts. Burgon said, ‘Generally, the testimony of 2, 4, 6 or more witnesses from many regions, is far weightier than the same number of witnesses from one locality, between which there probably exists some collusion or sympathy’. Hence, many witnesses only from Egypt is a weak case for NIV.

4.  Continuity. A reading to be a serious candidate for the original, should be found throughout the ages of transmission, from beginning to end. A reading is invented if it died out in the 5th century, or if it is not found before the 12th century. Where a reading has variety (or agreement of independent witnesses), it almost always has continuity over time. The majority of manuscripts are independent witnesses, and must be counted. Westcott and Hort reject this absolutely, accounting for the Majority text by an assumed Lucian recension or revision of the New Testament text around 300 AD. Since there is no evidence that this Lucian recension ever happened, continuity is valid. Hence, number, variety and continuity, form a three-strand rope of textual criticism that is not easily broken. These 3 arguments strongly oppose B, Aleph, NIV and modern versions.

5.  Credibility of Witnesses or weight, judged by the manuscripts ‘own performance’. If manuscripts go wrong continually, their character and credibility must be low. The oldest manuscripts can be objectively, statistically shown to be habitually wrong, witnesses of very low character, and with many mistakes. Their credibility is near zero.

If you read Sir Herman Hoskier’s book Codex B and its Allies carefully, you will lose all respect for B, Aleph, etc and modern versions based on them. Since modern Greek critical texts are based on B, Aleph, some papyri, etc, it is clear that modern scholars have severely ignored ‘credibility of witnesses‘ as an objective criterion. If considered seriously, ‘credibility’ will overthrow the modern text type and the NIV.

6.  Context is the behaviour (degree of corruption) of a manuscript in the immediate vicinity of the problem. If in a certain manuscript, the context is clearly in a very corrupt state, then it is self-evident that this manuscript has very low credibility.

For example, Westcott and Hort in Luke 22-24, made 16 omissions from the Received Text based solely on Codex D. In Luke 22:19,20; 24:3,6,9,12,36,40,52 W&H’s sole authority for changing the Textus Receptus was a single Greek Codex Beza (D), the most depraved of all. Codex D in Luke 22,23,24 omits 354 words, adds 173 words, substitutes 146 words, transposes 243 words, totalling 916 changes. In 8 places they omitted material from the Bible on the sole authority of D (Burgon, p.77,78).

With the scribe on a wild omitting spree, how can any value be given to Codex D here, much less prefer it above the united voice of every other witness?

Modern scholars and versions have completely ignored this Context test.

7.  Internal Evidence, concerns readings which are grammatically, logically, geographically, or scientifically impossible, such as in Luke 19:37; 23:45 (impossible 3 hour eclipse of the sun at full moon in Aleph, B, and RV); 24:13; Mark 6:22; II Corinthians 3:3.

Conclusion: So then, how are we to identify the original wording?

1.  We must gather the evidence: Greek manuscripts, Lectionaries, Fathers, and Versions.

2.  We must evaluate the evidence to see which readings enjoy the earliest, widest, most numerous, most credible, and most varied attestation.

3.   The independent, credible witnesses must then be counted.

4.   This is how we arrive at the Received Text of the KJV.

RaymondTheBrave Note: I use the New King James Version as that is what I started using when I first became Born Again. The NKJV is not as accurate as the KJV but for me it is easier to read with the Thee’s and Thou’s taken out, however it far closer to any of the other translations based upon Hort and Westcotts translation which is very baised in my opinion.


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