The Father Testifies of the Son

“Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.” (John 12:28)

This is the last of three remarkable occasions during the earthly ministry of Christ when God the Father spoke directly from heaven concerning His only begotten Son. The first was at His baptism. “And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased” (Matthew 3:17; also,Mark 1:11; Luke 3:22). This thrice-recorded testimony was given primarily to the forerunner, John the Baptist, who said, “And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost” (John 1:33).

The second was to three chosen disciples at the transfiguration. “Behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him” (Matthew 17:5). Years later Peter recalled, “This voice which came from heaven we heard, when we were with him in the holy mount” (2 Peter 1:18).

Finally, the Father spoke the words of the opening text, in direct response to the prayer of His Son at the beginning of the final week before His crucifixion. The message was to His Son but for the people. Jesus said, “This voice came not because of me, but for your sakes” (John 12:30) as He spoke of His imminent death on the cross.

When God spoke from heaven, the message was to assure and encourage His own dear ones: John, the disciples, and Jesus Himself. But it has also become an exhortation to all people for all time. Jesus Christ is God’s Son, and God is glorified in Him. Hear Him!

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King James XXX

WEEK 30

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TO ALL MY READERS:
When I started posting this series, I was planning to just do 30 weeks of it and to leave a link at the end for those who wanted to know more. Weird thing is, is that the researcher Dr. Matto ALSO has emailed his last email to his subscribers’, so I believe the Lord wants me to stop as well; for now.

Revelation 11:8A

(KJV) And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.
(1611 KJV) And their dead bodies shall lie in the street of the great citie, which spiritually is called Sodome and Egypt, where also our Lord was crucified.
(1587 Geneva Bible) And their corpses shall lie in the streetes of the great citie, which spiritually is called Sodom and Egypt, where our Lord also was crucified.
(1539 Great Bible) And their bodyes shall lye in the stretes of the greate citye, which spritually is called Zodom and Egypte, where oure Lorde was crucyfyed.

(1535 Coverdale Bible) And their bodies shal lye in the stretes of the greate cite, which spiritually is called zodom and Egypte, where oure LORDE is crucified.

(1526 Tyndale) And their boddyes shall lye in the stretes of the greate cite which spritually is called zodom and Egypte where oure lorde was crucified.

Counterfeit Versions
(AMP) And their dead bodies will lie exposed in the open street of the great city (Jerusalem), which in a spiritual sense is called [by the symbolic and allegorical names of] Sodom and Egypt, where also their Lord was crucified.
(ERV) The bodies of the two witnesses will lie in the street of the great city. This city is named Sodom and Egypt. These names for the city have a special meaning. This is the city where the Lord was killed. 
(ESV) and their dead bodies will lie in the street of the great city that symbolically is called Sodom and Egypt, where their Lord was crucified. 
(GNB) and their bodies will lie in the street of the great city, where their Lord was crucified. The symbolic name of that city is Sodom, or Egypt. 
(HCSB) Their dead bodies will lie in the public square of the great city, which prophetically is called Sodom and Egypt, where also their Lord was crucified. 
(LEB) And their dead bodies will lie in the street of the great city which is called symbolically Sodom and Egypt, where also their Lord was crucified. 
(LB) and for three and a half days their bodies will be exposed in the streets of Jerusalem (the city fittingly described as “Sodom” or “Egypt”)—the very place where their Lord was crucified. No one will be allowed to bury them, and people from many nations will crowd around to gaze at them. 
(NABRE) Their corpses will lie in the main street of the great city, which has the symbolic names “Sodom” and “Egypt,” where indeed their Lord was crucified. 
(NASV) And their dead bodies will lie in the street of the great city which mystically is called Sodom and Egypt, where also their Lord was crucified. 
(NET) Their corpses will lie in the street of the great city that is symbolically called Sodom and Egypt, where their Lord was also crucified. 
(NIRV) Their bodies will lie in the main street of the great city. It is also the city where their Lord was nailed to a cross. The city is sometimes compared to Sodom or Egypt. 
(NIV) Their bodies will lie in the public square of the great city—which is figuratively called Sodom and Egypt—where also their Lord was crucified. 
(NLV) Their dead bodies will lie in the street of Jerusalem. It is where their Lord was nailed to a cross. The city is sometimes called Sodom and Egypt. 
(NLT) And their bodies will lie in the main street of Jerusalem, the city that is figuratively called “Sodom” and “Egypt,” the city where their Lord was crucified. 
(NRSV) and their dead bodies will lie in the street of the great city that is prophetically called Sodom and Egypt, where also their Lord was crucified. 
(RSV) and their dead bodies will lie in the street of the great city which is allegorically called Sodom and Egypt, where their Lord was crucified. 

Textus Receptus – Traditional Text
και τα πτωματα αυτων επι της πλατειας πολεως της μεγαλης ητις καλειται πνευματικως σοδομα και αιγυπτος οπου και ο κυριος ημων εσταυρωθη

Hort-Westcott – Critical Text
και το πτωμα αυτων επι της πλατειας της πολεως της μεγαλης ητις καλειται πνευματικως σοδομα και αιγυπτος οπου και ο κυριος αυτων εσταυρωθhtm

Corrupted Manuscripts

Aleph 01 – Sinaiticus – Nineteenth Century Counterfeit
A 02 – Alexandrinus – Fifth century

C 04 – Ephraemi Rescriptus – Fifth century

P 025 – Ninth century

 

Manuscripts Which Agree with the Textus Receptus for This Verse

Stephanus 1550 A.D.

 

Published Critical Greek Texts with Corruptions

Reads “their Lord” instead of “our Lord”

Greisbach, Johann – 1805

Lachmann, Karl – 1842

Tischendorf, Constantine – 1869

Tregelles, Samuel – 1857

Alford, Henry – 1849 revised in 1871

Wordsworth, Christopher – 1856 revised in 1870

Westcott and Hort – 1881

Weiss, Bernhard – 1894

Nestle – 1927 as revised in seventeenth edition in 1941

Nestle-Aland – 1979 – Twenty Sixth Edition

Nestle-Aland – 1993 – Twenty Seventh Edition

Nestle-Aland – 2012 – Twenty Eighth Edition

United Bible Societies – 1983 – Fourth Edition

Von Soden, Freiherr – 1902

 

Affected Teaching

John is giving a picture of the two witnesses that have been killed and that their bodies will lie in the street of the great city where “our” Lord was crucified.  John is using a possessive personal pronoun showing that it was Jesus who was also his Lord as well as the Lord of all believers.  The modern versions, by using the word “their” are showing that John is pointing out that Jesus was Lord of only those two witnesses instead of showing that Jesus is the Lord of all believers.

 

A MESSAGE FROM THE RESEARCHER Dr. Ken Matto

“Today is December 29 and in three days we will be saying Happy New Year again as we welcome in 2017.  Today’s verse will be the last one I will be sending out. I will be ending the weekly mailings.  I started this group July 10, 2004 and has been going steady for 12 years and 5 months.  I have given 688 verses along with 2860 word changes, omissions, and additions.  I believe that this is sufficient information for anyone to prove their case that the modern versions are totally counterfeit and deficient in terms of true doctrine and accuracy.  I have enjoyed sending out these weekly posts and it is my hope and prayer that maybe in a small way we helped put a crimp in Satan’s plan for complete removal of the King James Bible.

 

Over the years I received many positive comments concerning the revealing of these modern versions and their errors. All of the verses which I have done in the past 12 years will remain on my site until my last breath or the last day.  As with all my studies, they are free for anyone to copy and paste and requires absolutely no permission to do so, so bookmark the pages and make much use of them.  The Yahoo group website has cut the weekly posts in half as they now limit posts to 64KB and therefore the information is incomplete.  So if anyone goes to the Yahoo website they will only get half an article.  I mean who do they think they are Twitter with their 140?

 

The link for all the King James articles I have on my site can be found at: www.scionofzion.com/translations.htm

The link to all the verse studies are: www.scionofzion.com/kjv_1611_yahoo.htm

I pray that each one who received this weekly post would continue the fight because the counterfeit bible situation is only going to get worse and you need to be the point people for those who do not know about the things you know. We must educate the body of Christ on this issue because it is a very serious issue.  I want to thank those of you who gladly received these studies over the past dozen years and I do hope they were useful in the spiritual war we will continue to face until the last day.  May the Lord continue to bless you and to keep your eyes open!”

Previous verse listings at www.scionofzion.com/kjv_1611_yahoo.htm

(2 Th 3:13 KJV) “But ye, brethren, be not weary in well doing.” Visit Scion of Zion Internet Ministry – www.scionofzion.com Friends don’t let friends read the NIV, NASV, ESV, RSV, NKJV, HCSB, etc. www.scionofzion.com/translations.htm

__._,_.___

Posted by: “Dr. Ken Matto” kmatto@comcast.net>

King James XXVIV

WEEK 29

Mark 1:41

(KJV)   And Jesus, moved with compassion, put forth his hand, and touched him, and saith unto him, I will; be thou clean.

(1611 KJV) And Iesus mooued with compassion, put foorth his hand, and touched him, and saith vnto him, I will, be thou cleane.

(1587 Geneva) And Iesus had compassion, and put foorth his hand, and touched him, and said to him, I wil: be thou cleane.

(1568 Bishops Bible) And Iesus had compassion on hym, and put foorth his hande, touched hym, and sayth vnto hym: I wyll, be thou cleane.

(1539 Great Bible) And Iesus had compassion on hym, & puth forth his hande, touched hym, & sayeth vnto him: I wyll, be thou cleane.

(1535 Coverdale) And it pitied Iesus, and he stretched forth his honde, and touched him, and sayde: I wyll, be thou cleane.

(1526 Tyndale) And Iesus had copassion on him and put forth his honde touched him and sayde to him: I will be thou clene.

 

Counterfeit Versions

(CEB) Incensed, Jesus reached out his hand, touched him, and said, “I do want to. Be clean.”

(ERV) These last words made Jesus angry. But he touched him and said, “I want to heal you. Be healed!”

(LEB) And becoming angry, he stretched out his hand and touched him, and said to him, “I am willing; be made clean.”

(NIRV) Jesus became angry. He reached out his hand and touched the man. “I am willing to do it,” Jesus said. “Be ‘clean’!”

(NIV) Jesus was indignant. He reached out his hand and touched the man. “I am willing,” he said. “Be clean!”

 

Textus Receptus – Traditional Text

ο δε ιησους σπλαγχνισθεις εκτεινας την χειρα ηψατο αυτου και λεγει αυτω θελω καθαρισθητι

 

Hort-Westcott – Critical Text

και σπλαγχνισθεις εκτεινας την χειρα αυτου ηψατο και λεγει αυτω θελω καθαρισθητι

 

Corrupted Manuscripts

If you notice in the Textus Receptus the name of Jesus (ιησους) is included and it is found in both the Byzantine Text and Stephanus 1550 A.D. When we look at the Hort-Westcott text, we will see that the name of Jesus is omitted in the Greek which means the translators can use the proper name or replace it with a pronoun “he” like the LEB does.

 

Affected Teaching

The word “splanchnistheis” in the Greek is translated “compassion” all 12 times it is used in the New Testament.  It carries with it the meaning of “have compassion, feel sympathy, or have mercy.”  I remember when the 1984 NIV was being revised in 2011 by Biblica (formerly International Bible Society) and the President and CEO of Biblica made the following statement, And we’ll make sure we get it right this time,” Here is how bad they still did.

 

(1984 NIV) “Filled with Compassion….”

(2011 NIV) “Jesus was indignant….”

 

After they revised their version, they went from correct to incorrect, so how did they get it right?  THEY DIDN’T!

 

Here are the definitions of the words used by the modern versions above from the 1913 Websters.  Quite different than the Greek word in the Textus Receptus.

 

Indignant – Affected with indignation; wrathful; passionate; irate; feeling wrath, as when a person is exasperated by unworthy or unjust treatment, by a mean action, or by a degrading accusation.

 

Incensed – Angered; enraged. (2) Represented as enraged, as any wild creature depicted with fire issuing from mouth and eyes.

 

Once again the modern versions take a Greek word with a specific meaning and translation throughout the New Testament and apply their own meaning to it.  The worst part about it is that the word is translated with a definition that is completely opposite of what the word means.  This is why the modern versions are so dangerous because you never know when they have taken a word and translated it wrongly. They do this so they can get a new copyright because to gain a copyright you must have a certain amount of changes, so they make changes not even concerning themselves with your spiritual growth.

King James XXVII

WEEK 27

Philemon 6

(KJV)   That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus.

(1611 KJV) That the communication of thy faith may become effectuall by the acknowledging of euery good thing, which is in you in Christ Iesus.

(1587 Geneva Bible) That the fellowship of thy faith may bee made effectuall, and that whatsoeuer good thing is in you through ChristIesus, may be knowen.

(1568 Bishops Bible) That the felowshippe of thy fayth may be effectuall in the knowledge of euery good worke which is in you, towarde Christe Iesus.\

(1539 Great Bible) so that the fellishyppe of thy fayth is frutefull in the knowledge of euery good which is in, you towarde Iesus Christ.

(1535 Coverdale) that oure comen faith maye be frutefull in the, thorow knowlege of all ye good that ye haue in Christ Iesu.

(1526 Tyndale) so that the fellisshippe that thou hast in the fayth is frutefull thorow knowledge of all good thinges which are in you byIesus Christ.

(1388 Wycliffe) that the comynyng of thi feith be maad opyn, in knowing of al good thing in Crist Jhesu.

 

Counterfeit Versions

(1881 RV) that the fellowship of thy faith may become effectual, in the knowledge of every good thing which is in you, unto Christ.

(NWT-Jehovah’s Witnesses) I pray that your sharing in the faith may move you to acknowledge every good thing that we have through Christ.

(AMP) I pray that the sharing of your faith may become effective and powerful because of your accurate knowledge of every good thing which is ours in Christ.

(CEB) I pray that your partnership in the faith might become effective by an understanding of all that is good among us in Christ.

(CEV) As you share your faith with others, I pray that they may come to know all the blessings Christ has given us.

(ERV) I pray that the faith you share will make you understand every blessing we have in Christ.

(ESV) and I pray that the sharing of your faith may become effective for the full knowledge of every good thing that is in us for the sake of Christ.

(GNB) My prayer is that our fellowship with you as believers will bring about a deeper understanding of every blessing which we have in our life in union with Christ.

(HCSB) I pray that your participation in the faith may become effective through knowing every good thing that is in us for the glory of Christ.

(ISV) I pray that your partnership in the faith may become effective as you fully acknowledge every blessing that is ours in the Messiah.

(LEB) I pray that the fellowship of your faith may become effective in the knowledge of every good thing that is in us for Christ.

(THE MESSAGE) And I keep praying that this faith we hold in common keeps showing up in the good things we do, and that people recognize Christ in all of it.

(NABRE) so that your partnership in the faith may become effective in recognizing every good there is in us that leads to Christ.

(NASV) and I pray that the fellowship of your faith may become effective through the knowledge of every good thing which is in you for Christ’s sake.

(NCV) I pray that the faith you share may make you understand every blessing we have in Christ.

(NET) I pray that the faith you share with us may deepen your understanding of every blessing that belongs to you in Christ.

(NIRV) I pray that what we share by believing will help you understand even more. Then you will completely understand every good thing we share by believing in Christ.

(NIV) I pray that your partnership with us in the faith may be effective in deepening your understanding of every good thing we share for the sake of Christ.

(NLT) And I am praying that you will put into action the generosity that comes from your faith as you understand and experience all the good things we have in Christ.

(NRSV) I pray that the sharing of your faith may become effective when you perceive all the good that we may do for Christ.

(RSV) and I pray that the sharing of your faith may promote the knowledge of all the good that is ours in Christ.

(TLV) May the fellowship of your faith become effective, with the recognition of all the good that is ours in Messiah.

(VOICE) Thank You, Father, for Philemon. I pray that as he goes and tells his story of faith, he would tell everyone so that they will know for certain all the good that comes to those who put their trust in the Anointed One.

 

Textus Receptus – Traditional Text

οπως η κοινωνια της πιστεως σου ενεργης γενηται εν επιγνωσει παντος αγαθου του εν υμιν εις χριστον ιησουν

 

Hort-Westcott – Critical Text

οπως η κοινωνια της πιστεως σου ενεργης γενηται εν επιγνωσει παντος αγαθου του εν ημιν εις χριστον

 

Corrupted Manuscripts

This verse is corrupted in the following manuscripts:

Aleph 01 – Sinaiticus – Nineteenth Century Counterfeit (original)
A 02 – Alexandrinus – Fifth century

C 04 – Ephraemi Rescriptus – Fifth century

33 (Minuscule) – Ninth Century

 

Manuscripts which agree with the Textus Receptus for this verse

Byzantine Text (450-1450 A.D.)

Stephanus (1550 A.D.)

Aleph 01 – Sinaiticus – Nineteenth Century Counterfeit (corrected)
D 06 – Paris: Claromontanus – Sixth century

K 018 – Ninth century

L 020 – Ninth century

P 025 – Ninth century

 

Published Critical Greek Texts with Corruptions

Omits “Jesus” after “Christ”

Lachmann, Karl – 1842

Tischendorf, Constantine – 1869

Tregelles, Samuel – 1857

Alford, Henry – 1849 revised in 1871 (in margin or brackets)

Wordsworth, Christopher – 1856 revised in 1870

Westcott and Hort – 1881

Weiss, Bernhard – 1894

Nestle – 1927 as revised in seventeenth edition in 1941

Nestle-Aland – 1979 – Twenty Sixth Edition

Nestle-Aland – 1993 – Twenty Seventh Edition

Nestle-Aland – 2012 – Twenty Eighth Edition

United Bible Societies – 1983 – Fourth Edition

Von Soden, Freiherr – 1902

 

Affected Teaching

Here is another Gnostic attempt to separate the full name of Jesus. Even the New Age movement has a christ and even some other false religions have a christ.  The name “Jesus” must be attached to give it a specific personality and not one of some false teacher’s choosing.  Notice “the Voice” above where it completely removes the name of Jesus Christ and replaces it with “the Anointed One.”   That is as new age as you can get! 

King James XXV

WEEK 25

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Ephesians 5:21

(KJV)   Submitting yourselves one to another in the fear of God.

(1611 KJV) Submitting your selues one to another in the feare of God.

(1587 Geneva) Submitting your selues one to another in the feare of God.

(1568 Bishops Bible) Submittyng your selues one to another in the feare of God.

(1539 Great Bible) submittynge youre selues one to another in the feare of God.

(1535 Coverdale) submyttinge youreselues one to another in the feare of God.

(1526 Tyndale) submittinge youre selves one to another in the feare of God.

 

Counterfeit Versions

(1881 RV) subjecting yourselves one to another in the fear of Christ.

(1901 ASV) subjecting yourselves one to another in the fear of Christ.

(AMP) being subject to one another out of reverence for Christ.

(CEB) and submit to each other out of respect for Christ.

(CEV) Honor Christ and put others first.

(1899 Douay-Rheims American Edition) Being subject one to another, in the fear of Christ.

(ERV) Be willing to serve each other out of respect for Christ.

(ESV) submitting to one another out of reverence for Christ.

(GNB) Submit yourselves to one another because of your reverence for Christ.

(HCSB) submitting to one another in the fear of Christ.

(ISV) and you will submit to one another out of reverence for the Messiah.

(JB PHILLIPS) And “fit in with” each other, because of your common reverence for Christ.

(LEB) being subject to one another out of reverence for Christ

(LB) Honor Christ by submitting to each other.

(THE MESSAGE) Out of respect for Christ, be courteously reverent to one another.

(NABRE) Be subordinate to one another out of reverence for Christ.

(NASV) and be subject to one another in the fear of Christ.

(NCV) Yield to obey each other as you would to Christ.

(NET) and submitting to one another out of reverence for Christ.

(NIRV)  Follow the lead of one another because of your respect for Christ.

(NIV) Submit to one another out of reverence for Christ.

(NLV) Be willing to help and care for each other because of Christ. By doing this, you honor Christ.

(NLT) And further, submit to one another out of reverence for Christ.

(NRSV) Be subject to one another out of reverence for Christ.

(RSV) Be subject to one another out of reverence for Christ.

(TLV) Also submit yourselves to one another out of reverence for Messiah—

(VOICE) And the Spirit makes it possible to submit humbly to one another out of respect for the Anointed.

(NWT-Jehovah’s Witnesses)  Be in subjection to one another in fear of Christ.

Textus Receptus – Traditional Text

υποτασσομενοι αλληλοις εν φοβωθεου

 

Hort-Westcott – Critical Texts

υποτασσομενοι αλληλοις εν φοβω χριστου

 

Corrupted Manuscripts

This verse is corrupted in the following manuscripts:

Aleph 01 – Sinaiticus – Nineteenth Century Counterfeit
A 02 – Alexandrinus – Fifth century

B 03 – Vaticanus – Fourth century

L 020 – Ninth century

P 025 – Ninth century

 

Manuscripts which agree with the Textus Receptus for this verse

Byzantine Text (450-1450 A.D.)

Stephanus (1550 A.D.)

 

Published Critical Greek Texts with Corruptions

Renders “fear of Christ” instead of “fear of God

Greisbach, Johann – 1805

Lachmann, Karl – 1842

Tischendorf, Constantine – 1869

Tregelles, Samuel – 1857

Alford, Henry – 1849 revised in 1871

Wordsworth, Christopher – 1856 revised in 1870

Westcott and Hort – 1881

Weiss, Bernhard – 1894

Nestle – 1927 as revised in seventeenth edition in 1941

Nestle-Aland – 1979 – Twenty Sixth Edition

Nestle-Aland – 1993 – Twenty Seventh Edition

Nestle-Aland – 2012 – Twenty Eighth Edition

United Bible Societies – 1983 – Fourth Edition

Von Soden, Freiherr – 1902

 

Affected Teaching

I do not have a solid reason as to why the text was changed from “God” to “Christ.”  I can only offer a speculation.  Since the Gnostics did not believe that Christ could be fully man and fully God, they may have wanted to reduce the fear of people in their assemblies by removing God and placing in Christ, whom they thought was only a man.

King James XXIV

WEEK 24

img_20160603_132640.jpg

1 Corinthians 14:38

(KJV)   But if any man be ignorant, let him be ignorant.

(1611 KJV)  But if any man bee ignorant, let him be ignorant.

(1587 Geneva Bible) And if any man be ignorant, let him be ignorant.

(1568 Bishops Bible) But yf any man be ignoraunt, let hym be ignoraunt.

(1539 Great Bible) But and yf eny man be ignoraunt, let him be ignoraunt.

(1535 Coverdale Bible) But yf eny man be ignoraunt, let him be ignoraunt.

(1526 Tyndale Bible) But and yf eny man be ignorat let him be ignorant.

 

Counterfeit Versions

(AMP)  If anyone does not recognize this [that it is a command of the Lord], he is not recognized [by God].

(CEB) If someone doesn’t recognize this, they aren’t recognized.

(CEV) So don’t pay attention to anyone who ignores what I am writing.

(Douay-Rheims 1899 American Edition) But if any man know not, he shall not be known.

(ERV) If you do not accept this, you will not be accepted.

(ESV) If anyone does not recognize this, he is not recognized.

(GNB) But if he does not pay attention to this, pay no attention to him.

(HCSB) But if anyone ignores this, he will be ignored.

(ISV) But if anyone ignores this, he should be ignored.

(PHILLIPS) If any of your number thinks himself a true preacher and a spiritually-minded man, let him recognise that what I have written is by divine command! As for those who don’t know it, well, we may just leave them in ignorance.

(LEB) But if anyone ignores this, he is ignored.

(LB) But if anyone still disagrees—well, we will leave him in his ignorance.

(THE MESSAGE) If any one of you thinks God has something for you to say or has inspired you to do something, pay close attention to what I have written. This is the way the Master wants it. If you won’t play by these rules, God can’t use you. Sorry.

(NABRE) If anyone does not acknowledge this, he is not acknowledged.

(NASV) But if anyone does not recognize this, he is not recognized.

(NCV) Those who ignore this will be ignored by God.

(NET) If someone does not recognize this, he is not recognized.

(NIRV) But anyone who does not recognize this will not be recognized.

(NIV) But if anyone ignores this, they will themselves be ignored.

(NLV) If any man does not listen to this, have nothing to do with him.

(NLT) But if you do not recognize this, you yourself will not be recognized.

(NRSV) Anyone who does not recognize this is not to be recognized.

(RSV) If any one does not recognize this, he is not recognized.

(TLV) But if someone does not recognize it, he is not recognized.

(NWT-Jehovah’s Witnesses) But if anyone disregards this, he will be disregarded.

 

Textus Receptus – Traditional Text

ει δε τις αγνοει αγνοειτω

 

Hort-Westcott – Critical Text

ει δε τις αγνοει αγνοειται

 

Corrupted Manuscripts

This verse is corrupted in the following manuscripts:

Aleph 01 – Sinaiticus – Nineteenth Century Counterfeit (original)
A 02 – Alexandrinus – Fifth century (original)

D 06 – Paris: Claromontanus – Sixth century (original)

048 – Fifth century

 

Manuscripts which agree with the Textus Receptus for this Verse

Byzantine Text (450-1450 A.D.)

Stephanus (1550 A.D.)

Aleph 01 – Sinaiticus – Nineteenth Century Counterfeit (corrected)
A 02 – Alexandrinus – Fifth century (corrected)

B 03 – Vaticanus – Fourth century

D 06 – Paris: Claromontanus – Sixth century (corrected)

K 018 – Ninth century

L 020 – Ninth century

P 46 – circa 200 AD

 

Published Critical Greek Texts with Corruptions

Reads “he is ignored” instead of “let him be ignorant”

Lachmann, Karl – 1842

Tischendorf, Constantine – 1869

Westcott and Hort – 1881 (in brackets or margin)

Nestle – 1927 as revised in seventeenth edition in 1941

Nestle-Aland – 1979 – Twenty Sixth Edition

Nestle-Aland – 1993 – Twenty Seventh Edition

Nestle-Aland – 2012 – Twenty Eighth Edition

United Bible Societies – 1983 – Fourth Edition

Von Soden, Freiherr – 1902

 

Affected Teaching

Here Paul is beginning his summation that if someone is ignorant, not understanding the word of the Lord, then let him remain that way. The church must never change the rules for those who do not wish to grow in the faith. The word “ignorant” means “not understanding.” If a person wants to understand and grow, then the elders should teach them, but if they choose to remain ignorant, as many do today, then let them remain that way to their own shame.  The modern versions use words like “recognize” which means “seeing something a second time.”  It is a different meaning than ignorant.  The phrase “let him be ignorant” is in the Present Tense Active Voice Imperative Mood.  The present tense means the ignorance is always present in a person.  The active voice means they are doing something to fight against knowledge or understanding.  The Imperative Mood in this case is not a command because Paul would never command someone to remain ignorant because his whole ministry was bringing understanding of the mystery of the Gospel.  In this case it is basically a request or entreaty as if Paul is entreating a superior.  He is stating that if a person wants to remain ignorant, then let them and others should progress in the Christian walk.

King James XXIII

WEEK 23

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1 Corinthians 12:13

(KJV)   For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.

(1611 KJV) For by one spirit are we all baptized into one bodie, whether wee bee Iewes or Gentiles, whether wee bee bond or free: and haue beene all made to drinke into one spirit.

(1587 Geneva Bible) For by one Spirit are we all baptized into one body, whether we bee Iewes, or Grecians, whether we be bonde, or free, and haue bene all made to drinke into one Spirit.

Counterfeit Versions

(1881 RV) For in one Spirit were we all baptized into one body, whether Jews or Greeks, whether bond or free; and were all made to drink of one Spirit.

(1901 ASV) For in one Spirit were we all baptized into one body, whether Jews or Greeks, whether bond or free; and were all made to drink of one Spirit.

(AMP) For by one [Holy] Spirit we were all baptized into one body, [spiritually transformed—united together] whether Jews or Greeks (Gentiles), slaves or free, and we were all made to drink of one [Holy] Spirit [since the same Holy Spirit fills each life].

(CEB) We were all baptized by one Spirit into one body, whether Jew or Greek, or slave or free, and we all were given one Spirit to drink.

(CEV) Some of us are Jews, and others are Gentiles. Some of us are slaves, and others are free. But God’s Spirit baptized each of us and made us part of the body of Christ. Now we each drink from that same Spirit.

(Douay Rheims – 1899 American Edition) For in one Spirit were we all baptized into one body, whether Jews or Gentiles, whether bond or free; and in one Spirit we have all been made to drink.

(ERV) Some of us are Jews and some of us are not; some of us are slaves and some of us are free. But we were all baptized to become one body through one Spirit. And we were all given the one Spirit.

(ESV) For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit.

(GNB) In the same way, all of us, whether Jews or Gentiles, whether slaves or free, have been baptized into the one body by the same Spirit, and we have all been given the one Spirit to drink.

(HCSB) For we were all baptized by one Spirit into one body—whether Jews or Greeks, whether slaves or free—and we were all made to drink of one Spirit.

(ISV) For by one Spirit all of us—Jews and Greeks, slaves and free—were baptized into one body and were all privileged to drink from one Spirit.

(JB PHILLIPS) As the human body, which has many parts, is a unity, and those parts, despite their multiplicity, constitute one single body, so it is with the body of Christ. For we were all baptised by the Spirit into one body, whether we were Jews, Gentiles, slaves or free men, and we have all had experience of the same Spirit.

(LEB) For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free persons, and all were made to drink one Spirit.

(LB) Each of us is a part of the one body of Christ. Some of us are Jews, some are Gentiles, some are slaves, and some are free. But the Holy Spirit has fitted us all together into one body. We have been baptized into Christ’s body by the one Spirit, and have all been given that same Holy Spirit.

(THE MESSAGE) You can easily enough see how this kind of thing works by looking no further than your own body. Your body has many parts—limbs, organs, cells—but no matter how many parts you can name, you’re still one body. It’s exactly the same with Christ. By means of his one Spirit, we all said good-bye to our partial and piecemeal lives.

(NABRE) For in one Spirit we were all baptized into one body, whether Jews or Greeks, slaves or free persons, and we were all given to drink of one Spirit.

(NASV) For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit.

(NCV) Some of us are Jews, and some are Greeks. Some of us are slaves, and some are free. But we were all baptized into one body through one Spirit. And we were all made to share in the one Spirit.

(NET) For in one Spirit we were all baptized into one body. Whether Jews or Greeks or slaves or free, we were all made to drink of the one Spirit.

(NIRV) We were all baptized by one Holy Spirit. And so we are formed into one body. It didn’t matter whether we were Jews or Gentiles, slaves or free people. We were all given the same Spirit to drink.

(NIV) For we were all baptized by one Spirit so as to form one body—whether Jews or Gentiles, slave or free—and we were all given the one Spirit to drink.

(NLV) It is the same way with us. Jews or those who are not Jews, men who are owned by someone or men who are free to do what they want to do, have all been baptized into the one body by the same Holy Spirit. We have all received the one Spirit.

(NLT) Some of us are Jews, some are Gentiles, some are slaves, and some are free. But we have all been baptized into one body by one Spirit, and we all share the same Spirit.

(NRSV) For in the one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and we were all made to drink of one Spirit.

(RSV) For by one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit.

(TLV) For in one Ruach we were all immersed into one body—whether Jewish or Greek, slave or free—and all were made to drink of one Ruach.

(VOICE) We were all ceremonially washed through baptism together into one body by one Spirit. No matter our heritage—Jew or Greek, insider or outsider—no matter our status—oppressed or free—we were all given the one Spirit to drink.

Textus Receptus – Traditional Text

και γαρ εν ενι πνευματι ημεις παντες εις εν σωμα εβαπτισθημεν ειτε ιουδαιοι ειτε ελληνες ειτε δουλοι ειτε ελευθεροι και παντες εις εν πνευμα εποτισθημεν

Hort-Westcott – Critical Text

και γαρ εν ενι πνευματι ημεις παντες εις εν σωμα εβαπτισθημεν ειτε ιουδαιοι ειτε ελληνες ειτε δουλοι ειτε ελευθεροι και παντες εν πνευμα εποτισθημεν

Corrupted Manuscripts

This verse is corrupted in the following manuscripts:

Aleph 01 – Sinaiticus – Nineteenth Century Counterfeit
B 03 – Vaticanus – Fourth century

C 04 – Ephraemi Rescriptus – Fifth century (original)

D 06 – Paris: Claromontanus – Sixth century (original)

P 025 – Ninth century

33 (Minuscule) – Ninth Century

Manuscripts which agree with the Textus Receptus for this verse

Byzantine Text (450-1450 A.D.)

Stephanus (1550 A.D.)

D 06 – Paris: Claromontanus – Sixth century (corrected)

K 018 – Ninth century

326 – (Minuscule) – Tenth Century

614 – (Minuscule) – Thirteenth Century

945 – (Minuscule) – Eleventh Century

2464 – (Minuscule) – Ninth century

Published Critical Greek Texts with Corruptions

Omit “into” render “drink of one Spirit”

Lachmann, Karl – 1842

Tischendorf, Constantine – 1869

Tregelles, Samuel – 1857

Alford, Henry – 1849 revised in 1871

Wordsworth, Christopher – 1856 revised in 1870

Weiss, Bernhard – 1894

Nestle – 1927 as revised in seventeenth edition in 1941

Nestle-Aland – 1979 – Twenty Sixth Edition

Nestle-Aland – 1993 – Twenty Seventh Edition

Nestle-Aland – 2012 – Twenty Eighth Edition

United Bible Societies – 1983 – Fourth Edition

Von Soden, Freiherr – 1902

Westcott and Hort – 1881

Affected Teaching

The word “into” as used in the King James Bible is a preposition which carries the meaning of “toward, to, unto.”  It is the Greek word “eis.”

Matthew 12:20 (KJV)   A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory.

Acts 1:10 (KJV)   And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel;

1 Corinthians 16:1 (KJV)   Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye.

The word “into” in the English is a very strong word which carries with it the meaning of “some type of motion which will terminate once the toward or unto has been achieved.  In other words, the word denotes finality or goal reached.

Romans 6:3 (KJV)   Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?

In Romans 6:3, we read that the Christian has been baptized into Christ. In other words, once we are in Christ and united with him in spiritual baptism, the goal has been reached because we can never lose that unity with Christ, to wit, our salvation.  When we drink into one Spirit as our weekly verse teaches, we have reached the pinnacle of wisdom and salvation.  Our lives as Christians are always geared toward the Holy Spirit.  He is the one we seek for wisdom and understanding.

John 16:13 (KJV)   Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.

The modern versions lose this great teaching by making it sound like we drink from the Spirit as we drink water. Our focus must be on the Spirit and the understanding He gives to the Christian.

1 Corinthians 12:13 (KJV)   For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.

AMEN

King James XXII

WEEK 22

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1 Corinthians 9:1

(KJV)   Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord?

(1611 KJV) Am I not an Apostle? am I not free? haue I not seene Iesus Christour Lord? Are not you my worke in the Lord?

(1587 Geneva Bible) Am I not an Apostle? am I not free? haue I not seene Iesus Christ our Lord? are ye not my worke in the Lord?

(1568 Bishops Bible) Am I not an Apostle? am I not free? haue I not seene Iesus Christe our Lord: Are ye not my worke in the Lorde?

(1539 Great Bible) Am I not an Apostle? am I not fre? haue I not sene Iesus Christ oure Lorde?*

(1535 Coverdale Bible) Am I not an Apostle? Am I not fre? Haue I not sene Iesus Christ oure LORDE?*

(1526 Tyndale) Am I not an Apostle? am I not fre? have I not sene IesusChrist oure lorde?*

 

*”are not ye my work in the Lord?” begins verse two in the Great Bible, Coverdale Bible, and Tyndale.  The translators of the Bishops Bible placed it back in verse one.  Keep in mind that the verse divisions are not inspired as the text is so they thought it added more clarity to verse one since verse one is a series of questions.

 

Counterfeit Versions

(1881 RV) Am I not free? am I not an apostle? have I not seen Jesus our Lord? are not ye my work in the Lord?

(1901 ASV) Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are not ye my work in the Lord?

(AMP) Am I not free [unrestrained and exempt from any obligation]? Am I not an apostle? Have I not seen Jesus our [risen] Lord [in person]? Are you not [the result and proof of] my work in the Lord?

(CEB) Am I not free? Am I not an apostle? Haven’t I seen Jesus our Lord? Aren’t you my work in the Lord?

(CEV) I am free. I am an apostle. I have seen the Lord Jesus and have led you to have faith in him.

(Douay-Rheims 1899 American Edition) Am not I free? Am not I an apostle? Have not I seen Christ Jesus our Lord? Are not you my work in the Lord?

(ERV) I am a free man. I am an apostle. I have seen Jesus our Lord. You people are an example of my work in the Lord.

(ESV) Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are not you my workmanship in the Lord?

(GNB) Am I not a free man? Am I not an apostle? Haven’t I seen Jesus our Lord? And aren’t you the result of my work for the Lord?

(HCSB) Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord?

(ISV) I am free, am I not? I am an apostle, am I not? I have seen Jesus our Lord, haven’t I? You are the result of my work in the Lord, aren’t you?

(JB PHILLIPS) Is there any doubt that I am a genuine messenger, any doubt that I am a free man? Have I not seen Jesus our Lord with my own eyes? Are not you yourselves samples of my work for the Lord?

(LEB) Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord?

(LB) I am an apostle, God’s messenger, responsible to no mere man. I am one who has actually seen Jesus our Lord with my own eyes. And your changed lives are the result of my hard work for him.

(THE MESSAGE)And don’t tell me that I have no authority to write like this. I’m perfectly free to do this—isn’t that obvious? Haven’t I been given a job to do? Wasn’t I commissioned to this work in a face-to-face meeting with Jesus, our Master? Aren’t you yourselves proof of the good work that I’ve done for the Master?

(NABRE) Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord?

(NASV) Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord?

(NCV) I am a free man. I am an apostle. I have seen Jesus our Lord. You people are all an example of my work in the Lord.

(NET) Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord?

(NIRV) Am I not free? Am I not an apostle? Haven’t I seen Jesus our Lord? Aren’t you the result of my work for the Lord?

(NIV) Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not the result of my work in the Lord?

(NLV) Am I not a missionary? Am I not free? Have I not seen Jesus our Lord? Are you not Christians because of the work I have done for the Lord?

(NLT) Am I not as free as anyone else? Am I not an apostle? Haven’t I seen Jesus our Lord with my own eyes? Isn’t it because of my work that you belong to the Lord?

(NRSV) Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord?

(RSV) Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are not you my workmanship in the Lord?

(TLV) Am I not free? Am I not an emissary? Have I not seen Yeshua our Lord? Are you not my work in the Lord?

(VOICE) Am I not truly free? Am I not an emissary of the Liberating King? Have I not personally encountered Jesus our Lord? Are you not my work, my mission in the Lord?

(NWT-Jehovah’s Witnesses) Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord?

Textus Receptus – Traditional Text

ουκ ειμι αποστολος ουκ ειμι ελευθερος ουχι ιησουν χριστον τον κυριον ημων εωρακα ου το εργον μου υμεις εστε εν κυριω

 

Hort-Westcott – Critical Text

ουκ ειμι ελευθερος ουκ ειμι αποστολος ουχι ιησουν τον κυριον ημων εορακα ου το εργον μου υμεις εστε εν κυριω

 

Corrupted Manuscripts

This verse is corrupted in the following manuscripts:

Aleph 01 – Sinaiticus – Nineteenth Century Counterfeit
A 02 – Alexandrinus – Fifth century

B 03 – Vaticanus – Fourth century

 

Manuscripts Which Agree With The Textus Receptus For This Verse

Byzantine Text (450-1450 A.D.)

Stephanus (1550 A.D.)

D 06 – Paris: Claromontanus – Sixth century

K 018 – Ninth century

L 020 – Ninth century

P 025 – Ninth century

 

Published Critical Greek Texts with Corruptions

Omits “Christ” after “Jesus”

Lachmann, Karl – 1842

Tischendorf, Constantine – 1869

Tregelles, Samuel – 1857

Alford, Henry – 1849 revised in 1871

Westcott and Hort – 1881

Nestle – 1927 as revised in seventeenth edition in 1941

Nestle-Aland – 1979 – Twenty Sixth Edition

Nestle-Aland – 1993 – Twenty Seventh Edition

Nestle-Aland – 2012 – Twenty Eighth Edition

United Bible Societies – 1983 – Fourth Edition

Weiss, Bernhard – 1894

Von Soden, Freiherr – 1902

 

Affected Teaching

Here is another Gnostic attack on the Lord Jesus Christ.  The Gnostics did not believe that Jesus was the Messiah nor was He God manifest in the flesh.  What the Gnostics have done is to separate the name of the Lord Jesus from His divine title of Christ.  This is why the modern versions have kept the truncated form of the divine name because the modern versions espouse Gnosticism.  Gnosticism was alive and well even in the first century.  If you use a modern version you will come across the following.  I will use the ESV as an example of the heretical nature of the modern versions:

 

Acts 15:11 (KJV)   But we believe that through the grace of the Lord JesusChrist we shall be saved, even as they.

Acts 15:11 (ESV) But we believe that we will be saved through the grace of the Lord Jesus, just as they will.”

 

In Acts 15:11, the ESV truncates the full name of the Lord Jesus Christ to “Lord Jesus”

 

Romans 16:18 (KJV)   For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.

Romans 16:18 (ESV) For such persons do not serve our Lord Christ, but their own appetites, and by smooth talk and flattery they deceive the hearts of the naive.

 

In Romans 16:18, the ESV truncates the full name of the Lord Jesus Christ to “Lord Christ.” 

 

2 Timothy 4:22 (KJV) The Lord Jesus Christ be with thy spirit. Grace be with you. Amen.

2 Timothy 4:22 (ESV) The Lord be with your spirit. Grace be with you.

 

In 2 Timothy 4:22, the ESV truncates the name of the Lord Jesus Christ to “Lord” completely leaving out His name.

 

1 Timothy 1:1 (KJV) Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope;

1 Timothy 1:1 (ESV) Paul, an apostle of Christ Jesus by command of God our Savior and of Christ Jesus our hope,

 

In 1 Timothy 1:1, the ESV truncates the name of the Lord Jesus Christ to “Christ Jesus” omitting “Lord.”  So those who use the modern versions are using Gnostic versions and perpetuating the Gnostic heresies of the first and second century.  If you say you love the Lord Jesus Christ, why would you use a counterfeit version that denigrates Him?

King James XXI

WEEK 21

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1 Corinthians 8:4

(KJV)   As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that anidol is nothing in the world, and that there is none other God but one.

(1611 KJV) As concerning therefore the eating of those things that are offered in sacrifice vnto idoles, wee know that anidole is nothing in the world, and that there is none other God but one.

(1587 Geneva Bible) Concerning therefore the eating of things sacrificed vnto idoles, we knowe that an idole is nothing in the worlde, and that there is none other God but one.

(1568 Bishops Bible) As concerning the eating of those thinges that are offered vnto idols, we are sure that an idoll is nothing in the worlde, and that there is none other God but one.

(1539 Great Bible) As concernyng the eatyng of those thynges that are offred vnto ydols, we are sure, that the ymage is nothing in the worldeand that ther is none other God, but one.

(1535 Coverdale Bible) So are we sure now cocernynge the meates offred vnto Idols, that an Idoll is nothinge in the worlde, and that there is none other God but one.

 

Counterfeit Versions

(ESV) Therefore, as to the eating of food offered to idols, we know that “an idol has no real existence,” and that “there is no God but one.”

(ISV) Now concerning eating food offered to idols: We know that no idol is real in this world and that there is only one God.

(JB PHILLIPS) In this matter, then, of eating meat which has been offered to idols, knowledge tells us that no idol has any real existence, and that there is no God but one.

(THE MESSAGE) Some people say, quite rightly, that idols have no actual existence, that there’s nothing to them, that there is no God other than our one God, that no matter how many of these so-called gods are named and worshiped they still don’t add up to anything but a tall story.

(NABRE) So about the eating of meat sacrificed to idols: we know that “there is no idol in the world,” and that “there is no God but one.”

(NASV) Therefore concerning the eating of things sacrificed to idols, we know that there is no such thing as an idol in the world, and that there is no God but one.

(NRSV) Hence, as to the eating of food offered to idols, we know that “no idol in the world really exists,” and that “there is no God but one.”

(RSV) Hence, as to the eating of food offered to idols, we know that “an idol has no real existence,” and that “there is no God but one.”

 

Textus Receptus – Traditional Text

περι της βρωσεως ουν των ειδωλοθυτων οιδαμεν οτι ουδεν ειδωλον εν κοσμω και οτι ουδεις θεος ετερος ει μη εις

 

Hort-Westcott – Critical Text

περι της βρωσεως ουν των ειδωλοθυτων οιδαμεν οτι ουδεν ειδωλον εν κοσμω και οτι ουδεις θεος ει μη εις

Corrupted Manuscripts

None

 

Affected Teaching

To change “an idol is nothing in this world” to “an idol has no real existence” is to send a wrong message as the modern versions normally do.  Idols are definitely existing in this world.  There were many idols in ancient times.  All one has to do is study any ancient civilization like the Romans, Greeks, Assyrians, etc.  They all had idols.  We also have idols in the present world. Sports figures, Movie stars, money, sex, status, etc.  Whatever a person focuses their life on will become their idol.  To say idols don’t exist omits a very valuable message from Scripture.

King James XX

WEEK TWENTY

1 Corinthians 1:14

(KJV)   I thank God that I baptized none of you, but Crispus and Gaius;

(1611 KJV) I thanke God that I baptized none of you, but Crispus and Gaius:

(1587 Geneva Bible) I thanke God, that I baptized none of you, but Crispus, and Gaius,

(1568 Bishops Bible) I thanke God that I baptized none of you but Crispus and Gaius:

(1539 Great Bible) I thanke God, that I baptysed none of you, but Crispus and Gaius:

(1535 Coverdale) I thanke God that I haue baptised none of you, but Crispus and Gaius:

(1526 Tyndale) I thanke God that I christened none of you but Crispus and Gayus

(1388 Wycliffe) Y do thankyngis to my God, that Y baptiside noon of you, but Crispus and Gayus; 

Counterfeit Versions

(ERV) I am thankful that I did not baptize any of you except Crispus and Gaius.

(JB PHILLIPS) It makes me thankful that I didn’t actually baptise any of you (except Crispus and Gaius), or perhaps someone would be saying I did it in my own name.

(LEB) I give thanks that I baptized none of you except Crispus and Gaius,

(LB) I am so thankful now that I didn’t baptize any of you except Crispus and Gaius.

(THE MESSAGE) I ask you, “Has the Messiah been chopped up in little pieces so we can each have a relic all our own? Was Paul crucified for you? Was a single one of you baptized in Paul’s name?” I was not involved with any of your baptisms—except for Crispus and Gaius—and on getting this report, I’m sure glad I wasn’t. At least no one can go around saying he was baptized in my name. (Come to think of it, I also baptized Stephanas’s family, but as far as I can recall, that’s it.)

(NABRE) I give thanks [to God] that I baptized none of you except Crispus and Gaius,

(RSV) I am thankful that I baptized none of you except Crispus and Ga′ius;

(VOICE) Now I am thankful that I baptized only Crispus and Gaius,


Textus Receptus – Traditional Text

ευχαριστω τω θεω οτι ουδενα υμων εβαπτισα ει μη κρισπον και γαιον

 

Hort-Westcott – Critical Text

ευχαριστω οτι ουδενα υμων εβαπτισα ει μη κρισπον και γαιον

 

Corrupted Manuscripts

This verse is corrupted in the following manuscripts:

Aleph 01 – Sinaiticus – Nineteenth Century Counterfeit (Original)
B 03 – Vaticanus – Fourth century

6 (Minuscule) – Thirteenth century

 

Manuscripts Which Agree With the Textus Receptus for This Verse

Byzantine Text (450-1450 A.D.)

Stephanus (1550 A.D.)

Aleph 01 – Sinaiticus – Nineteenth Century Counterfeit (corrected)
A 02 – Alexandrinus – Fifth century

C 04 – Ephraemi Rescriptus – Fifth century

D 06 – Paris: Claromontanus – Sixth century

F 010 – Ninth century

G 012 – Ninth century

L 020 – Ninth century

P 025 – Ninth century

Psi 044 – Eight/Ninth/ century

Published Critical Greek Texts with Corruptions

Omit “God” and ender “I give thanks that”

Tischendorf, Constantine – 1869

Westcott and Hort – 1881

Nestle – 1927 as revised in seventeenth edition in 1941

Nestle-Aland – 1979 – Twenty Sixth Edition

Nestle-Aland – 1993 – Twenty Seventh Edition

Nestle-Aland – 2012 – Twenty Eighth Edition

United Bible Societies – 1983 – Fourth Edition

 

Affected Teaching

Here is another case where Paul is thanking God who is the object of his thankfulness.  When somebody states they are thankful without an object of that thanks, then they are not thankful. These eight modern versions omitted God which is just another attack on God the Father as the recipient of our thankfulness for what He has done in our lives. “Theo” (God) is definitely written in the Textus Receptus.