By Pastor Carlos Almanza
Simple Faith Baptist Church
Oceanside, CA
I’d like to pose a common analogy many of you already use in principle, then apply that to the history of the bible’s manuscripts.
Some of you have ‘discovered’ through independent research, posts, articles, various sources that ‘genetically modified / engineered’ foods can pose a serious health risk to the human body, and have therefore concluded that we should avoid at all costs those brands of foods which include those materials / ingredients. But the question I have for you is, why did you decided to avoid those gmo-generated foods, and begin to publicly endorse that conviction and promote that opinion? What compelled you to conclude that, since they’re technically food that could be consumed, you chose to avoid eating it, in leu of their existence for many years? Do you get my point yet?
Other of you, when applying the same analogy for the principle of induction; when exposed to information about other topics in existence; car manufacturer, food, health products, clothing brands, various companies; you made a decision about what you would endorse after introduced to the ‘evidence’ from those educators on those topics, and decided to avoid the other options available to you. But I must ask you again the same question, why did you came to the conclusion? And then, why did you see fit to promote your findings to the world around you? Because you obviously wanted others to be educated on that topic, after your research, and the conclusion you came to, correct?
Likewise, for those of us who prefer the King James Bible translation over modern translations, it’s (generally) because of the evidence we’ve researched and discovered that supports it’s purity when compared to other translations, due to it’s superiority and purity from that reflects the original tongues, free from corruptions that are found in modern translations. In short, there are two main line of manuscripts from which all bibles stem from;
A- The traditional text type (Textus Receptus, Majority, Byzantine)
B- The Critical text type (Egyptian, Alexandrian)
The traditional text type preserves readings not found in the critical text type. A few examples are the 2 famous manuscripts that represent this family type known as Sinaiticus and Vaticanus. Both of these Codices omit books from the cannon, included the apocrypha, and omit passages from books in the bible. Between these two codices alone, there exits over 4,000 word changes in the gospel accounts alone.
Meanwhile, the traditional text was used by the reformers for their bible translation projects, beginning mainly with Dr. Desiderius Erasmus. The successors to his text, The Textus Receptus refers to the Greek New Testament manuscripts that formed the basis of several early printed editions, particularly those used by the Protestant Reformers. The term "Textus Receptus" itself became widely used following the 1633 edition by the Elzevir brothers, though its origins trace back to earlier editors and contributors. Below is a list of the key figures—authors, editors, and contributors—who are most closely associated with the creation, editing, and publication of what became known as the Textus Receptus.
1. Desiderius Erasmus of Rotterdam (1466–1536)
• Role: Scholar and first editor of the printed Greek New Testament.
• Contribution: Erasmus published the first printed edition of the Greek New Testament in 1516, using a few late medieval Greek manuscripts from the Byzantine text-type tradition. His subsequent editions (1519, 1522, 1527, and 1535) laid the foundation for the Textus Receptus. Despite its flaws, this text became the basis for many future editions.
2. Robert Estienne (Stephanus) (1503–1559)
• Role: Printer, editor, and humanist scholar.
• Contribution: Stephanus produced four key editions of the Greek New Testament between 1546 and 1551. His 1550 edition, known as the Editio Regia, is particularly important and influential in the Textus Receptus tradition. He also introduced the verse divisions still used today.
3. Theodore Beza (1519–1605)
• Role: Reformed theologian and editor.
• Contribution: Beza, a student of Calvin, produced multiple editions of the Greek New Testament between 1565 and 1604. His work built on Stephanus’ text, with some modifications, and his editions had a lasting impact on later versions, including the King James Bible. Beza’s annotations and textual decisions influenced both his contemporaries and later editors.
4. Bonaventure Elzevir (1583–1652) and Abraham Elzevir (1592–1652)
• Role: Dutch printers.
• Contribution: The Elzevir brothers published their Greek New Testament in 1624 and again in 1633. Their 1633 edition is particularly famous for the preface, which claimed that the text was the one "received by all," thus giving rise to the term "Textus Receptus." The Elzevir text was based primarily on Beza's editions, without significant new manuscript work but with refined presentation.
5. Simon de Colines (c. 1480–1546)
• Role: Printer.
• Contribution: An associate of Robert Estienne, Colines contributed to the early development of printed Greek New Testaments. Although his editions are less known, he was involved in early Greek typography and publication, which laid some groundwork for later editors.
6. Andreas of Caesarea (563–637)
• Role: Byzantine scholar and editor.
• Contribution: Though not directly involved in the printed Textus Receptus, Andreas of Caesarea and other Byzantine scholars were key in preserving and transmitting the Byzantine text-type manuscripts, which Erasmus and later editors used as the primary basis for their editions. The manuscripts that formed the Textus Receptus belong to the Byzantine tradition.
7. Manuscript Scribes of the Byzantine Tradition
• Role: Anonymous scribes.
• Contribution: Over centuries, numerous scribes copied and transmitted the Byzantine text-type manuscripts, which became the standard text of the Greek New Testament in the Eastern Orthodox Church. These manuscripts, though not attributed to specific individuals, formed the bulk of the sources for the printed Textus Receptus editions.
9. Johannes Froben (1460–1527)
• Role: Printer.
• Contribution: Froben was the printer who published Erasmus' first edition of the Greek New Testament in 1516. His role was critical in making Erasmus' text available to the public and in spreading the Greek New Testament throughout Europe.
Below are a list of Christian scholars who used the traditional text type manuscripts for their bible translation projects;
1. Martin Luther (1483–1546)
• Translation: Luther Bible (1522, New Testament; 1534, full Bible)
• Language: German
• Textus Receptus Usage: Martin Luther’s German New Testament, completed in 1522, was based on Erasmus’ second edition of the Greek New Testament, which is considered part of the Textus Receptus tradition. Luther’s translation played a crucial role in shaping the German language and Protestant theology.
2. William Tyndale (c. 1494–1536)
• Translation: Tyndale Bible (1526, New Testament)
• Language: English
• Textus Receptus Usage: Tyndale's New Testament was heavily based on Erasmus' Greek text (Textus Receptus). Tyndale's translation was the first English New Testament directly from the Greek, and his work influenced later English translations, including the King James Version.
3. Myles Coverdale (1488–1569)
• Translation: Coverdale Bible (1535)
• Language: English
• Textus Receptus Usage: Although Coverdale’s translation leaned on Tyndale’s work and the Vulgate for the Old Testament, his New Testament relied on Tyndale’s translation, which in turn was based on the Textus Receptus.
4. John Rogers (1505–1555)
• Translation: Matthew Bible (1537)
• Language: English
• Textus Receptus Usage: Rogers used Tyndale's New Testament and incorporated the Textus Receptus for accuracy. This version was essentially a continuation of Tyndale’s work.
5. The Translators of the King James Version (KJV) (1611)
• Translation: King James Version (1611)
• Language: English
• Textus Receptus Usage: The KJV translators heavily relied on the Textus Receptus, particularly Beza’s and Stephanus’ editions, as the basis for their translation of the New Testament. The KJV became one of the most influential English translations in history.
6. Casiodoro de Reina (c. 1520–1594)
• Translation: Reina-Valera Bible (1569, New Testament; 1602, revision by Cipriano de Valera)
• Language: Spanish
• Textus Receptus Usage: The Reina-Valera translation, often referred to as the Spanish Protestant Bible, was based on the Textus Receptus for its New Testament. Reina’s work was revised by Cipriano de Valera in 1602, continuing its influence.
7. Olivétan (c. 1506–1538)
• Translation: Olivétan’s Bible (1535)
• Language: French
• Textus Receptus Usage: Olivétan, a relative of John Calvin, translated the Bible into French from the original languages. His New Testament relied on the Textus Receptus, which helped establish the Protestant Bible in French-speaking regions.
8. Giovanni Diodati (1576–1649)
• Translation: Diodati Bible (1607)
• Language: Italian
• Textus Receptus Usage: Diodati’s Italian translation of the Bible, particularly the New Testament, was based on the Textus Receptus. His work became the standard Protestant Bible in Italian and influenced later revisions.
9. Jacob van Liesveldt (c. 1490–1543)
• Translation: Liesveldt Bible (1526)
• Language: Dutch
• Textus Receptus Usage: The Liesveldt Bible, one of the earliest Dutch translations, relied on the Textus Receptus for its New Testament. This translation contributed to the spread of Protestantism in the Netherlands.
10. Emidio Zocchi (1886–1966)
• Translation: New Diodati Bible (1924)
• Language: Italian
• Textus Receptus Usage: Zocchi’s Nuova Diodati translation modernized the original Diodati Bible, keeping the Textus Receptus as the basis for the New Testament.
11. Antonio Brucioli (c. 1498–1566)
• Translation: Brucioli Bible (1530)
• Language: Italian
• Textus Receptus Usage: Brucioli’s Italian translation of the New Testament was largely based on the Textus Receptus and was one of the earliest Italian Protestant translations.
12. Johannes Bogerman and Others
• Translation: Statenvertaling (1637)
• Language: Dutch
• Textus Receptus Usage: The Statenvertaling (States Bible), the official Dutch Bible of the Reformed Church, used the Textus Receptus as the primary Greek source for the New Testament. This translation was authorized by the Synod of Dort and became foundational for Dutch Protestantism.
13. Michele Malherbe (c. 1500–1553)
• Translation: French Protestant New Testament (1535)
• Language: French
• Textus Receptus Usage: Malherbe, an early French Protestant, based his New Testament translation on the Textus Receptus. His work contributed to spreading Reformation ideals in the French-speaking world.
14. Sebastian Castellio (1515–1563)
• Translation: Castellio Bible (1551)
• Language: Latin and French
• Textus Receptus Usage: Castellio’s Latin and French New Testament translations relied on the Textus Receptus, presenting an alternative to the traditional Vulgate text.
15. João Ferreira de Almeida (1628–1691)
• Translation: Almeida Bible (1681)
• Language: Portuguese
• Textus Receptus Usage: Almeida’s translation of the Bible into Portuguese was one of the first Protestant Bibles in that language, and his New Testament was based on the Textus Receptus. His work greatly influenced the Portuguese-speaking Protestant community.
16. The Translators of the Slovene Dalmatin Bible (1584)
• Translation: Dalmatin Bible (1584)
• Language: Slovene
• Textus Receptus Usage: Jurij Dalmatin’s Slovene translation used the Textus Receptus as the Greek basis for the New Testament. His Bible played an important role in the development of Slovene as a literary language.
In conclusion, what I discovered is that the King James Bible represents that traditional text type family perfectly in the English language. I do not believe that the KJV translators themselves were inspired, but rather, that they translated directly from the originally inspired manuscripts from which this family of manuscripts preserves, and they had at their disposal up to date, which they believed to have been the words of God (read translators to the readers). Secondly, these words as reflected in the KJB preserve doctrines that historical orthodox Christian beliefs have been founded upon, which modern translations omit.
Here are 10 examples of verses where differences occur:
• KJV: “Howbeit this kind goeth not out but by prayer and fasting.”
• Modern Versions (e.g., NIV, ESV): Omitted.o Explanation: Many modern translations omit this verse because it is absent from the critical text type manuscripts, as represented by Codex Sinaiticus and Codex Vaticanus.
• KJV: “For the Son of man is come to save that which was lost.”
• Modern Versions: Omitted.
3. Mark 7:16
• KJV: “If any man have ears to hear, let him hear.”
• Modern Versions: Omitted.
• KJV: “Where their worm dieth not, and the fire is not quenched.”
• Modern Versions: Omitted.
5. Mark 16:9-20 (The "Longer Ending of Mark")
• KJV: Includes the entire passage, which speaks of Jesus' post-resurrection appearances and commands to the disciples.
• Modern Versions: Some versions include this passage with a footnote, while others omit it or bracket it as a later addition.
6. Luke 17:36
• KJV: “Two men shall be in the field; the one shall be taken, and the other left.”
• Modern Versions: Omitted.
7. John 5:4
• KJV: “For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had.”
• Modern Versions: Omitted or bracketed.
8. Acts 8:37
• KJV: “And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.”
• Modern Versions: Omitted or placed in brackets.
9. Romans 16:24
• KJV: “The grace of our Lord Jesus Christ be with you all. Amen.”
• Modern Versions: Omitted.
10. 1 John 5:7-8 (The "Comma Johanneum")
• KJV: “For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth, the spirit, and the water, and the blood: and these three agree in one.”
• Modern Versions: The phrase “in heaven, the Father, the Word, and the Holy Ghost: and these three are one” is omitted.
Don’t forget about John 8, the story of the woman taken in adultery. Many modern versions either omit this passage, or [bracket] it’s inclusion, which present the idea that it wasn’t apart of the so called “original manuscripts”.
Other key words that important for doctrinal matters of teaching;
• the natural use into that which is against nature
• leaving the natural use of the woman
• reprobate
• without natural affection,
This doctrine is paralleled in 2 Timothy 3:3
• Without natural affection
• inordinate love
• inordinate affection
Modern translations have altered or changed the meaning of the above passages to as not identify homosexuality (or transgender) as an abominable sin that will rise in it’s practice in the last days, they change the wording to something along the lines of ‘unloving’, ‘sexual immorality’. Inordinate affection unregular affection, unnatural affection; hence, homosexual practice, pedophilia, bestiality, men converting themselves to become women and vice versa: that which is against the natural order of Man with Woman only.
Therefore, since I too have found the “genetically modified engineered” elements in modern translations, my preference for, endorsement of, and belief that the King James Version is the purest available bible in the English tongue we have is proven and well thought out. I don’t believe that modern translations in their entirety are “corrupt”, since they obviously preserve some traditional text type readings; but in the areas where they translate from the critical text type through either omission or alteration, they fail the test in purity in those areas.
In conclusion, if you want to read a Bible that has proven itself faithful since inception, then the King James Version of the Bible is going to be the best option for you. The KJB has been the longest lasting English Bible in existence for print, publication and promotion ever. It is the only Bible challenged in the preface from many modern Bible projects ironically. As for me, my life has drastically changed ever since I believed the words in this translation to be the words of God; God has graciously renewed my mind and thinking through the meditation and study from it’s contents. I dare you to believe it and give it a try!
For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe. 1 Thessalonians 2:13 (KJB)
Lastly, I believe that God can help any of His children grow in the grace and knowledge of His Son, through any translation; since our relationship with God is powered by faith in His Son, and His Son perfectly reconciled us to the Father in relationship, and the Father perfectly preserves our soul in relationship, after He sealed us with the Holy Ghost. The Holy Ghost is our ultimate teacher within our soul. However, what Bible one reads can affect their mental (natural) comprehension of the heavenly truth; but not hinder the holy Spirit from producing fruit from within. Salvation is not an issue of which translation one reads from or presents the gospel from; since salvation consists of the person of the Lord Jesus Christ in His death, burial and resurrection; and faith alone in Him.
Obviously for the past 2,000 years Jesus Christ has been successfully building His church, especially prior the formation of the English language as read in the works of the Christian scholars prior the inception of the AV 1611 in that era, from the original tongues and foreign languages already translated therefrom. We must all stand before the judgement seat of Christ to give an account of ourselves (Romans 14; 2 Corinthians 5; 1 Corinthians 3). The church alive prior to the reformation will give an account of the light given them up to date, as will we who are alive today; in leu of all the history and knowledge that has come down to us. I believe this matter will always be a matter of the heart, for one to judge themselves before God. To this I encourage all to pray, study, serve and love one another the best you can; for where we are at in life is the up to date accountability for which we will confess before God. Education is important, but love and charity are superior (read 1 Corinthians 13).
1 Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth. - 1 Corinthians 8:1 (KJB)
I’m thankful that even though I’ve come to my conclusions, the command from the bible to love one another, forgive, forbear, have charity among His people; is available to me to obey. And I find myself happier in doing just that.
With love,
Brother Carlos https://sfbcoca.org/
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