The issue of textual purity is important in all languages, not just in English. As in most languages, there are many Critical Text Bible translations in Spanish. The popular New International Version (NIV) has a Spanish counterpart, La Nueva Versión Internacional (NVI). This version and others that are very committed to the Critical Text are popular and heavily used in Spanish churches.
A popular family of Bible translations in the Spanish world are the Reina-Valera Bible translations. The original translation was translated in 1569 by Casiodoro de Reina, and its first revision was done in 1602 by Cipriano de Valera. The Reina-Valera translation has undergone various revisions since that time. The most popular of these revisions have been the Reina-Valera 1909 and the Reina-Valera 1960.
The original translation was partly based on the traditional text, however, as new revisions of the Bible were released, they were contaminated more and more with the Critical Text and the Septuagint. In this article, we will focus on the influence of the Critical Text on the New Testament of several popular versions.
In our examples, we will use the KJV and the NIV in English. The Spanish versions that we will use are the Reina-Valera 1909 (RV1909), the Reina-Valera 1960 (RV1960), and the Reina-Valera Gomez (RVG). As we will see, the RV1909 and RV1960 often depart from the traditional text and the RVG is a revision that was made to faithfully follow the Received Text.
By Jesus Christ omitted – Ephesians 3:9b
(KJV) ...which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:
(NIV) ...which for ages past was kept hidden in God, who created all things. (omitted)
(RVG) ...desde el principio del mundo en Dios, que creó todas las cosas por Jesucristo;
(RV1909) ...escondido desde los siglos en Dios, que crió todas las cosas. (omitted)
(RV1960) ...escondido desde los siglos en Dios, que creó todas las cosas; (omitted)
The reader will notice that the words "by Jesus Christ" (δια ιησου χριστου) have been removed in the Critical Text Bibles. This is an attack on the deity of Christ, an attack which is very common in the Critical Text. The KJV and RVG faithfully follow the Received Text but the NIV, RV1909, and RV1960 omit the words because they prefer the Critical Text.
Lord omitted – Luke 23:42
(KJV) And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.
(NIV) Then he said, “Jesus, remember me when you come into your kingdom.” (omitted)
(RVG) Y dijo a Jesús: Señor, acuérdate de mí cuando vengas en tu reino.
(RV1909) Y dijo a Jesús: Acuérdate de mí cuando vinieres a tu reino. (omitted)
(RV1960) Y dijo a Jesús: Acuérdate de mí cuando vengas en tu reino. (omitted)
In this verse, the thief on the cross is speaking to Jesus and calls him Lord (κυριε) in the traditional Bible. The Critical Text omits this word, which hides an important truth that the thief believed that Christ was the Lord. The NIV, RV1909, and RV1960 follow the Critical Text and remove the word, while the KJV and RVG follow the Received Text and include it. It should be noted that this is not a small change, but rather the omission of a key word that affects the entire point of the verse.
Of Christ omitted – Romans 1:16a
(KJV) For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation...
(NIV) For I am not ashamed of the gospel, because it is the power of God that brings salvation...(omitted)
(RVG) Porque no me avergüenzo del evangelio de Cristo; porque es el poder de Dios para salvación...
(RV1909) Porque no me avergüenzo del evangelio: porque es potencia de Dios para salud...(omitted)
(RV1960) Porque no me avergüenzo del evangelio, porque es poder de Dios para salvación...(omitted)
The next example comes from Romans 1:16. In the Critical Text, the phrase "of Christ" (του χριστου) is missing in reference to the gospel. The KJV and RVG include the phrase as they follow the Received Text, but the NIV, RV1909, and RV1960 omit it. The omission of the name of Christ is a very common occurrence in the Critical Text. This should not be surprising considering that the Critical Text came from Alexandria, Egypt which was the cradle of Arianism.
Christ omitted – Luke 4:41a
(KJV) And devils also came out of many, crying out, and saying, Thou art Christ the Son of God...
(NIV) Moreover, demons came out of many people, shouting, “You are the Son of God!”... (omitted)
(RVG) Y también salían demonios de muchos, dando voces y diciendo: Tú eres Cristo, el Hijo de Dios...
(RV1909) Y salían también demonios de muchos, dando voces, y diciendo: Tú eres el Hijo de Dios... (omitted)
(RV1960) También salían demonios de muchos, dando voces y diciendo: Tú eres el Hijo de Dios... (omitted)
Luke 4:41 is another example of the name of Christ being removed. In this verse a demon confesses that Jesus is the Christ. In the Critical Text, the word "Christ" (χριστος) is omitted. The NIV, RV1909, and RV1960 follow the Critical text reading and omit the word "Christ" as well.
Cometh in the name of the Lord – Mark 11:10
(KJV) Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest.
(NIV) “Blessed is the coming kingdom of our father David!” “Hosanna in the highest heaven!” (omitted)
(RVG) ¡Bendito el reino de nuestro padre David, que viene en el nombre del Señor! ¡Hosanna en las alturas!
(RV1909) Bendito el reino de nuestro padre David que viene: ¡Hosanna en las alturas! (omitted)
(RV1960) ¡Bendito el reino de nuestro padre David que viene! ¡Hosanna en las alturas! (omitted)
In this example, the phrase that cometh in the name of the Lord is omitted ... The omission of "Christ," "Lord," or "Jesus" is common in Bibles that follow the Critical Text. For example, in the RV1960, these omissions are found in Matthew 24:2, Mark 9:24, Mark 11:10, Luke 4:41, Luke 9:43, Luke 23:42, Acts 3:26, Acts 7:30, Acts 9:5, Acts 15:11, Acts 15:17, Romans 1:16, 1 Corinthians 9:1, 2 Corinthians 4:10, 2 Corinthians 5:18, and Ephesians 3:9.
Belief changed to obedience – John 12:47a
(KJV) And if any man hear my words, and believe not,
(NIV) If anyone hears my words but does not keep them,
(RVG) Y si alguno oye mis palabras, y no cree, yo no le juzgo; (believe)
(RV1909) Y el que oyere mis palabras, y no las creyere, (believe)
(RV1960) Al que oye mis palabras, y no las guarda, (keep or obey)
In this example, the word πιστεύω (believe) is used in the Received Text. The Critical Text changes this to φυλάσσομαι (obey). There are multiple examples of this nature in the Critical Text. The KJV, RVG, and RV1909 follow the Received Text and the NIV and RV1960 follow the Critical Text.
To repentance omitted – Mark 2:17b
(KJV) ...I came not to call the righteous, but sinners to repentance.
(NIV) ...I have not come to call the righteous, but sinners.” (omitted)
(RVG) ...No he venido a llamar a justos, sino a pecadores al arrepentimiento.
(RV1909) ...No he venido a llamar a los justos, sino a los pecadores. (omitted)
(RV1960) ...No he venido a llamar a justos, sino a pecadores. (omitted)
Mark 2:17 is an example of doctrinal corruption in the Critical Text. The traditional Bible says that Jesus came to call sinners "to repentance" (εις μετανοιαν). The Critical Text omits the phrase, thereby changing the whole sentiment of the verse and attacking the doctrine of repentance. The NIV, RV1909, and RV1960 follow the Critical Text and omit the phrase.
In your salvation added – 1 Peter 2:2
(KJV) As newborn babes, desire the sincere milk of the word, that ye may grow thereby:
(NIV) Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation, (phrase added)
(RVG) desead, como niños recién nacidos, la leche no adulterada de la palabra, para que por ella crezcáis;
(RV1909) Desead, como niños recién nacidos, la leche espiritual, sin engaño, para que por ella crezcáis en salud:(phrase added)
(RV1960) desead, como niños recién nacidos, la leche espiritual no adulterada, para que por ella crezcáis para salvación, (phrase added)
1 Peter 2:2 is an example of an addition found in the Critical Text. The Critical Text adds the phrase "in your salvation" (εἰς σωτηρίαν) or in the RV1960 "for salvation (para salvación)." These words are not found in the traditional Bible. Every Christian should grow spiritually, but this addition implies that this growth is for salvation which is not what the Bible teaches. The Bible clearly prohibits adding to the Word of God (Proverbs 30:6, Revelation 22:18). The NIV, RV1909, and RV1960 follow the Critical Text reading and add the phrase. The KJV and RVG follow the Received Text.
Without a cause omitted – Matthew 5:22a
(KJV) But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment:
(NIV) But I tell you that anyone who is angry with a brother or sister, will be subject to judgment. (omitted)
(RVG) Mas yo os digo que cualquiera que sin razón se enojare contra su hermano, estará en peligro del juicio;
(RV1909) Mas yo os digo, que cualquiera que se enojare locamente con su hermano, será culpado del juicio;
(RV1960) Pero yo os digo que cualquiera que se enoje contra su hermano, será culpable de juicio (omitted)
In this example, the word "εικη" (without a cause) is omitted in the Critical Text. This word is important, because it clarifies that anger is not in and of itself a sin (Eph 4:26). Jesus himself got angry at times (Mark 3:5). When this word is omitted, a contradiction with the rest of the Bible is created, and Christ is guilty of sin. The KJV, RVG, and RV1909 follow the Received Text; the NIV and RV1960 follow the corrupt Critical Text.
Publicans changed to gentiles – Matthew 5:47
(KJV) And if ye salute your brethren only, what do ye more than others? do not even the publicans so?
(NIV) And if you greet only your own people, what are you doing more than others? Do not even pagans do that?
(RVG) Y si saludáis solamente a vuestros hermanos, ¿qué hacéis de más? ¿No hacen también así los publicanos?(publicans)
(RV1909) Y si abrazareis a vuestros hermanos solamente, ¿qué hacéis de más? ¿no hacen también así los Gentiles?(Gentiles)
(RV1960) Y si saludáis a vuestros hermanos solamente, ¿qué hacéis de más? ¿No hacen también así los gentiles?(Gentiles)
In this example, we see a word change in the Critical Text. The traditional Bible uses the word "τελωναι" (publican) and the Critical Text uses the word ἐθνικοὶ (gentile). The NIV, RV1909, and RV1960 follow the Critical Text; the KJV and RVG the Received Text.
Alms changed to righteousness – Matthew 6:1a
(KJV) Take heed that ye do not your alms before men, to be seen of them:
(NIV) Be careful not to practice your righteousness in front of others to be seen by them.
(RVG) Mirad que no hagáis vuestras limosnas delante de los hombres, para ser vistos de ellos; (alms)
(RV1909) MIRAD que no hagáis vuestra justicia delante de los hombres, para ser vistos de ellos: (righteousness)
(RV1960) Guardaos de hacer vuestra justicia delante de los hombres, para ser vistos de ellos; (righteousness)
In Matthew 6:1, the Received Text uses the word "ελεημοσυνην" (alms) and the Critical Text uses "δικαιοσύνη" (righteousness). The verse makes sense if it tells us to do our alms in secret, but how can we do our righteousness in secret? This is an obvious error and corruption in the Critical Text. The KJV and RVG follow the traditional reading and the NIV, RV1909, and RV1960 follow the Critical Text.
Phrase omitted – Matthew 15:8
(KJV) This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me.
(NIV) These people honor me with their lips, but their hearts are far from me. (omitted)
(RVG) Este pueblo se acerca a mí con su boca, y de labios me honra, pero su corazón lejos está de mí.
(RV1909) Este pueblo de labios me honra; Mas su corazón lejos está de mí. (omitted)
(RV1960) Este pueblo de labios me honra; Mas su corazón está lejos de mí. (omitted)
In Matthew 15:8, the Critical Text omits the entire phrase of "draweth nigh unto me with their mouth." The RVG and KJV follow the Received Text, while the NIV, RV1909, and RV1960 follow the Critical Text.
Hundreds of differences with the Received Text
Dr. Rex Cobb did a full comparison of several popular Spanish Bibles with the Received Text. He found that the RV1909 departs from the Received Text 122 times and that the RV1960 departs from the Received Text 191 times. This does not include the times they follow the Septuagint in the Old Testament. The RVG was faithful to the traditional text, departing 0 times.[1] A full list of all these changes can be found here: https://www.sociedadrvg.com/post/análisis-de-las-biblias-en-español.
What the translators said
In order to understand why many popular Spanish Bibles follow the Critical Text, we need only to look at what their revision committees said about their translations practices. The famous Eugene Nida was the organizer and overseer of the Reina-Valera 1960 revision committee. Like most modern textual critics, he was a huge supporter of the Critical Text. In his book Bible Translating, he encourages Bible translators to use the Critical Text when translating the Bible to any other language.[2]
Nida admits to intentional departures from the Received Text in the RV1960. In his book The Bible Translator he wrote:
Nevertheless, in some instances where a Critical Text is so much preferred over the traditional Textus Receptus the committee did make some slight changes, particularly if such changes were not in well-known verses where an alteration would be unduly upsetting to the constituency.[3]
The men behind the Reina-Valera 1960 said themselves that they used the Critical Text. They specifically stated that they tried to insert the Critical Text into the RV1960 in such a way that would not be "upsetting" to those who would buy the Bible.
Jose Flores, who was the President of the Spanish Bible Society and a consultant to the RV1960 revision committee, speaks to the incorporation of the Critical Text in the RV1960 Spanish Bible. He said:
One principle added to the first list of the RV 1960 revision committee was that wherever the RV1909 Version has departed from the Textus Receptus to follow a better text, we did not return to the Receptus. Point 12 of the working principles states: in cases where there is a doubt over the correct translation of the original, we consulted preferentially The English Revised Version of 1885, The American Standard Version of 1901, The Revised Standard Version of 1946, and the International Critical Commentary.[4]
Flores clarifies that the RV1960 not only used the Greek Critical Text, but also followed English Critical Text translations.
The fact that the RV1960 consulted the ASV is especially obvious when one reads the two Bibles. One example of such similarities is seen in the decision of when and where to translate the word hell. In the KJV, the word hell is translated 54 times. The same is true for the RVG. In the ASV, however, the word hell is only translated 13 times. The same is true for the RV1960. In fact, the word hell is translated in the exact same places in the two Bibles. The verses are, Matthew 5:22; 5:29; 5:30; 10:28; 18:9; 23:15; 23:33, Mark 9:43; 9:45; 9:47, Luke 12:5, James 3:6, and 2 Peter 2:4.
Another example of the RV1960 following the ASV can be found in the translation of the word unicorn. The word unicorn appears six times in the Bible in Numbers 23:22, 24:8, Deuteronomy 33:17, Job 39:9, 10, and Psalm 92:10. The word refers to a one-horned animal, not a mythical creature. It is possible that it refers to a rhino, or even an extinct animal. The ASV translates the word "wild ox," which is clearly an erroneous translation. The RV1960 follows the ASV's example and translates the word "buffalo."
The men behind the RV1960 did not hold to the view that the Word of God is preserved and therefore must be translated as literally as possible. Eugene Nida is known as the father of Dynamic Equivalency. Robert Thomas notes that:
According to Nida, a translation should stimulate in a reader (in his native language) the same mood, impression, or reaction to itself that the original writing sought to stimulate in its first readers. This is an unattainable goal and one that can be only approximately achieved.[6]
Dynamic Equivalency focuses on translating the idea of a passage rather than the words of a passage. The reader will recall that God did not promise to preserve His ideas, He promised to preserve His words. Matthew 4:4 states, "But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God."
Nida not only organized and oversaw the RV 1960 translation, he also is credited with the initiating, organizing, and making of the first edition of the United Bible Societies Critical Greek New Testament published in 1966. It was the second edition of Nida's Greek Text that was used as the base Greek text of the New International Version (NIV).
The reader should now see clearly that most popular Spanish Bible versions contain the corrupt Critical Text. Some versions such as the RV1909 and the RV1960 do not remove entire verses, but they do contain large amounts of Critical Text readings. Many Christians have been deceived to think that these versions are honestly and faithfully following the Hebrew Masoretic and Received Text, but the reality is, they are not. The comparisons we have shown also reveal that the Reina-Valera Gomez (RVG) Spanish Bible is the most faithful to the Hebrew Masoretic and the Received Text. This is the Bible that I personally use and recommend in Spanish, just as the King James Version should be used in English.
[1] Rex L. Cobb, "Spanish Bible Comparisons", Baptist Bible Translators Institute, Bowie, TX.
[2] Eugene Nida, Bible Translating, (American Bible Society), 1947, 50.
[3] Eugene Nida, The Bible Translator, Vol 12, 1961, 113.
[4] José Flores, El Texto Del Nuevo Testamento, CLIE 1977, 323.
[5] Calvin George, The Battle for the Spanish Bible, (Kearney, NE: Morris Publishing, 2001), 115.
[6] Robert L. Thomas, “Bible Translations and Expository Preaching,” in Rediscovering Expository Preaching, (Dallas: Word Publishing, 1992), 308.
Comentarios