The King James Bible
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this is dangerous, in the places where the KJV got it wrong, or did not have a “Complete” interpretation of words or a passage, you would be led to a false understanding of whatever that was.
I believe most bibles can give us enough knowledge to properly understand the word. But God gave us teachers, and other forms of background to study (including origional text) to get a more complete understanding.
I believe most bibles can give us enough knowledge to properly understand the word. But God gave us teachers, and other forms of background to study (including origional text) to get a more complete understanding.
John 1:1 In the beginning was the Word, and the Word was with God and the Word was God.
John 8:58 "Before Abraham was born, I am."
John 10:30 "I and the Father are one."
Titus 2:13 ... our great God and saviour, Jesus Christ
Isaiah 44:6 Thus says the LORD, the King of Israel and his Redeemer, the LORD of hosts: "I am the first and I am the last, and there is no God besides Me."
Hebrews 13:8 Jesus Christ is the same yesterday, today and forever.
Is your Arianism refuted by a single verse? No. It is refuted by truth drawn together from several verses, each of which holds part of the overall truth: that Jesus is God incarnate, neither made nor created, eternally existent. If you want to argue your position further I invite you to start a thread on the subject.
John 8:58 "Before Abraham was born, I am."
John 10:30 "I and the Father are one."
Titus 2:13 ... our great God and saviour, Jesus Christ
Isaiah 44:6 Thus says the LORD, the King of Israel and his Redeemer, the LORD of hosts: "I am the first and I am the last, and there is no God besides Me."
Hebrews 13:8 Jesus Christ is the same yesterday, today and forever.
Is your Arianism refuted by a single verse? No. It is refuted by truth drawn together from several verses, each of which holds part of the overall truth: that Jesus is God incarnate, neither made nor created, eternally existent. If you want to argue your position further I invite you to start a thread on the subject.
Wrong. Ninety-five percent of all evidence SUPPORTS the text of the King James Authorized Version. The new versions are supported by the remaining five percent evidence.
The new "bibles" are supported by two very corrupt fourth century manuscripts, the "Vaticanus" and the "Siniaticus." These manuscripts are filled with many text alterations to meet the demands of Roman Catholic tradition. They also include the Apocrypha, which the Lord Jesus Christ EXCLUDED from the Old Testament in Luke 24:44. All new versions contain readings from these corrupt manuscripts, and all new versions use their tiny five percent evidence to attack the ninety-five percent majority text of the King James Bible.
The new "bibles" are supported by two very corrupt fourth century manuscripts, the "Vaticanus" and the "Siniaticus." These manuscripts are filled with many text alterations to meet the demands of Roman Catholic tradition. They also include the Apocrypha, which the Lord Jesus Christ EXCLUDED from the Old Testament in Luke 24:44. All new versions contain readings from these corrupt manuscripts, and all new versions use their tiny five percent evidence to attack the ninety-five percent majority text of the King James Bible.
What part of his assertion is wrong?
This is twisting the truth. I think you'll find that 95% of all evidence supports both the KJV and the modern translations, and that the differences amount to, at most, 5%.
Since the 1611 KJV contained the Apocrypha, once again your point is absolutely without merit.
This is twisting the truth. I think you'll find that 95% of all evidence supports both the KJV and the modern translations, and that the differences amount to, at most, 5%.
Since the 1611 KJV contained the Apocrypha, once again your point is absolutely without merit.
It is found in several Greek texts - Erasmus, Stephanus, Beza, Elziever, Scrivener and Modern Greek Bible; it is quoted by several church fathers as Cyprian 250 AD, Athanasius 350 A.D., Priscillian -380 AD, Varimadum 380 A.D., Jerome 420 AD, Victor Vitensis 430 A.D., Fulgentius (late 5th century), Cassiodorus 580 A.D, and is found in many ancient versions of the Bible including the Old Latin, and is found in some copies of the Syriac, Armenian, Georgian and Slavonic ancient versions.
Although not found in most Greek manuscripts, the Johannine Comma is found in several. It is contained in 629 (fourteenth century), 61 (sixteenth century), 918 (sixteenth century), 2473 (seventeenth century), and 2318 (eighteenth century). It is also in the margins of 221 (tenth century), 635 (eleventh century), 88 (twelveth century), 429 (fourteenth century), and 636 (fifteenth century).
There are at least two Greek lectionaries (early didactic texts usually containing copious scriptural citations) in which the Comma appears (Lectionaries #60, dated to 1021 AD, and #173, dated to the 10th century).
It was part of the text of the Old Latin Bible that was translated in the second century, as it witnessed by some remaining copies that we have today. It is found in "r", a 5th century Old Latin manuscript, "q", a 5th to 7th century O.L. mss, and "l" another 5th century O.L. mss.
Although not found in most Greek manuscripts, the Johannine Comma is found in several. It is contained in 629 (fourteenth century), 61 (sixteenth century), 918 (sixteenth century), 2473 (seventeenth century), and 2318 (eighteenth century). It is also in the margins of 221 (tenth century), 635 (eleventh century), 88 (twelveth century), 429 (fourteenth century), and 636 (fifteenth century).
There are at least two Greek lectionaries (early didactic texts usually containing copious scriptural citations) in which the Comma appears (Lectionaries #60, dated to 1021 AD, and #173, dated to the 10th century).
It was part of the text of the Old Latin Bible that was translated in the second century, as it witnessed by some remaining copies that we have today. It is found in "r", a 5th century Old Latin manuscript, "q", a 5th to 7th century O.L. mss, and "l" another 5th century O.L. mss.
The Apocrypha was accepted reading based on its historical value, though not accepted as Scripture by anyone outside of the Catholic church. The King James translators therefore placed it between the Old and New Testaments for its historical benefit to its readers only and denied it as part of Scripture. They did not integrate it into the Old Testament text as do the corrupt Alexandrian manuscripts.
Erasmus apparently put 1 John 5:7 in because of pressure from the Catholic church. Any text that used his as a source cannot be considered valid as a reference on this matter; that includes Stephanus, Beza, the Elzevirs, and Scrivener.
No manuscript produced after Erasmus can be considered valid, unless it can be proven beyond a shadow of doubt that the writer had no access to a printed edition.
No manuscript produced after Erasmus can be considered valid, unless it can be proven beyond a shadow of doubt that the writer had no access to a printed edition.