Student Syllabus For King James Bible

A Study Concerning
The Written Word of God
Known Presently As
The Authorized
1611 King James Version
Of the Holy Bible
Being A Preservation Of
The Inspired, Pure and Perfect Word
Of The Living God
Part II of II:
The Impact of the King James Bible
And the Opposition Against It

Through the Present Day
This is the Student Outline for

The Written Word of God 1611 King James Version (Part Two)
The Teaching Syllabus

I. The Impact of the Written Word on Great Britain, America and the
World: the Height and Fruition of the Philadelphian Church Age with
Widespread Revival, Evangelism and Missionary Activity: Resulting in
National Blessing and Prosperity
A. The Spiritual Condition of Western Europe Leading up to Time of

the King James Bible.
1. The Scene of the Protestants and the Counter-Reformation.
2. A Side Note on Failed English Attempts in the Colonization of

America.
3. Baptist Attempts to Escape Persecution through Emigration to

Holland.
B. The Eventual Success of British Expansion, Including Colonial

Efforts on the American Continent.
1. The Seeds of Freedom Take Root in Great Britain and the

American Colonies as the Lord Honors the Printing and Use of
His Word (this was at first the Geneva Bible, but this was
eclipsed by the King James Bible later in the century)
a. The Massachusetts Bay Colony.
b. Freedom of Conscience in the American Colonies.
c. Religious Toleration in Great Britain.
d. The First Missionary Society and the Printing of the First

Bible in America (1663).
e. The Collapse of Puritanism in America.
2. The Expansion of the British Empire.
a. An Overall Look at the Empire.
b. A Note on English Battle Tactics.

c. The British East India Company. In 1600 the British East

India Company incorporated and began to establish trade
posts along the coast of the Indian subcontinent. Having
secured a decisive victory against the Portuguese in 1612,
the British were able to establish a beneficial relationship
with the dominant Mughal Empire of India. In about 1639 a
significant British headquarters was established at Madras
(in southeastern India on the Bay of Bengal). A toehold was
gained on the western coast when Bombay was acquired
from the Portuguese (1661) and soon placed under
Company jurisdiction. In 1686 the British attempted to
dominate Indian trade by force of arms. This ploy ended in
disaster (1690) but also precipitated the establishment of
Calcutta (in Bengal), the second major British center, which
soon became a fortified industrial city. About this time the
French had begun to contest British power in India. Finally,
after years of conflict, the last French force in India
capitulated to the British in 1761, yielding their city of
Pondicherry and its territory just north of Madras.
d. Territorial Acquisitions in the Indian Subcontinent. Native

aggression against the British in Bengal led to a defeat of
the locals and installation of a puppet ruler in 1757. The
unstable situation eventually resulted in another battle in
which the forces of the Company (1764) seized complete
control of Bengal. The following year there was an
immediate British advance westward into the territory of
Bihar. During the next several decades, due to a series of
defensive wars, the adjacent territories of the northwest
gradually fell under British rule. Meanwhile, in south
central India the state of Hyderabad had accepted British
support in 1768. The powerful and hostile state of Mysore
to the immediate west of Hyderabad was defeated in 1792

and their outer territories annexed. The Dutch influence on
the minor feuding states of the southwestern coast came
under protection of the British Madras Presidency in 1796.
The British also took possession of Ceylon (Sri Lanka) and
the Maldives from the Dutch in 1796. The final war with
Mysore (1799) resulted in the complete annexation of that
state (Karnataka) in the southwestern Deccan. Then the
British captured Ile de France (Mauritius) in 1810 from the
French. A treaty with the Gurkhas of Nepal in 1816 brought
peace with them as well as a continuous levy of troops to
serve with British forces. Sikkim to the east came under
British protection the following year.
e. The British Empire of India. The most significant

achievement of the British was the defeat of the powerful
Maratha confederacy of western and central India, which
was at last subdued in 1818. This left the British dominant
in India, with only the fringe areas of the north and
northeast remaining temporarily independent. The
subjugation of the Marathas marked the beginning of the
British Empire of India. In 1826, following a war with the
Myanmar (Burmese), Assam and the other northeastern
territories adjacent to Bengal were placed under British
protection. With the Sikh kingdom of Punjab falling into
chaos on the northwest, the British moved in, annexing
Sindh on the coast in 1843. After a bloody battle the British
defeated forces of the Punjab in 1846. Instead of
immediately securing it, they took Kashmir and the
surrounding areas as a buffer state. The Punjab itself was
at last annexed in 1849. The conquest of Balochistan, lying
further west, was a slow process over the next few decades.
Besides this, the entire subcontinent lay under British
jurisdiction. When the Indian Mutiny of 1857 swept almost
the entire subcontinent, it resulted in the transfer of
administrative powers (1858) from the East India Company

to the British government itself. The last challenge was the
Afghan problem to the north. This issue was finally
resolved in 1893 by the agreement of British India with
Afghanistan upon the boundary of the Durand Line (which is
the modern border between Afghanistan and Pakistan).
f. The British Presence Further East. After 1700 the British

East India Company began to find profit in Chinese tea
trade. Then in 1786 the British East India Company
established the colony of Penang of the western coast of the
present day Malay Peninsula. Nine years later the city-state
of Malacca on the opposite side of the peninsula was
captured. Sir Stamford Raffles (who had temporarily
occupied Java a few years earlier) acquired Singapore in
1819 and established another British colony there. These
three territories were referred to as the Straits Settlements.
Meanwhile further north, hostilities were precipitated with
the Myanmar (Burmese). Britain occupied two strips of
coastal territory by the close of the first War in 1826. In
1841 an English adventurer named James Brooke became
ruler of Sarawak on Borneo. Over in China, limitations
imposed by the Chinese on foreign trade led to British
occupation of Hong Kong in 1841 and the defeat of the
Chinese the following year. Back in Myanmar a second War
closed in 1852 with Britain acquiring the last section of
coastal territory. Three years later a treaty favoring British
interests was concluded with the Siamese (Thai). In 1869
Britain claimed the Andaman and Nicobar Islands
(southwest of Myanmar) and established penal colonies
there. Hostilities resumed with the Myanmar, whose state
was completely annexed in 1886. Two years later the
sultanate of Brunei (north of Sarawak on Borneo) also
became a British protectorate.
g. The Settlement and Temporary Exploitation of the Thirteen

Colonies. The first permanent British colony on the North
American continent was established in 1607 at Jamestown,
Virginia. British holdings along the southeastern seaboard
(the future United States, most significantly being the
Plymouth Colony, 1620; the Massachusetts Bay Colony,
1630; Maryland, 1634; New Jersey and New York, captured
from the Dutch, 1664; the Carolinas, 1670; Pennsylvania,
1682; and finally Georgia in 1732) continued to multiply. At
the close of the French and Indian War (known in Europe as
the Seven Years War) in 1763, French holding east of the
Mississippi River (as well as the territory of Maine) were
confirmed British. The Rebellion of these thirteen
southeastern colonies (beginning 1775) and their
establishment as the United States (acknowledged in 1783)
constituted a great loss of territory to the British. The new
nation, however, continued to manifest the blessings of God
in territorial expansion as shall be demonstrated.
h. Permanent British Acquisitions on the North American

Mainland Prior to the American Revolution. The Hudson’s
Bay Company had been established further north in 1670 for
the explicit purpose of discovering a Northwest Passage.
The area placed under their jurisdiction was Prince Rupert’s
Land (draining into Hudson Bay) while the British
government claimed the North Western Territory and the
Arctic Islands. France gave the region known as Acadia
(the present-day Canadian Maritime Provinces) to Britain in
accordance with the 1713 Treaty of Utrech. By Treaty with
France at the close of the Seven Years War (1756-1763)
Britain received the Colony of Quebec(on the lower St.
Lawrence River) in which were some significant cities.
i. North American Continental Acquisitions After the

Revolution. The British began to settle the upper St.
Lawrence River valley (1784) with Loyalist refugees from

the United States. Meanwhile, British Captain George
Vancouver began negotiating in 1792 with the Spanish
regarding claims to Vancouver Island on the Pacific coast.
Overland explorers from the east followed, and in 1805 the
first permanent fur trading post was established in future
British Columbia. After the American purchase of an
undefined Louisiana Territory (west of the Rocky
Mountains) in 1803, the boundary of the 49th parallel for this
was agreed upon in an Anglo-American convention of 1818.
Meanwhile the Hudson’s Bay Company had extended itself
to the coast of the Pacific, absorbing their competitor (the
North West Company) in 1821. An extension of the 49th
parallel boundary between British and American territory to
the Pacific was finally agreed upon in 1846. The British had
not explored their extreme northwest (now the Yukon
Territory of Canada) until 1825. The founding of Fort
McPherson in 1840 and Fort Yukon in 1847 later followed in
this area. The precise limit of British rule here in 1867 was
established and Fort Yukon relocated when the United
States purchased adjacent Alaska from Russia.
j. Early English Acquisitions in the Rest of the Americas.

European powers had since the arrival of Columbus in 1492
been laying conflicting claims to the West Indies of the
Caribbean Sea. Bermuda was settled in about 1612, and
British colonists arrived on St. Kitts 1623, Barbados in 1627
and on Nevis in 1628. Antigua and Montserrat were
colonized in 1632. In about 1636 British logcutters and
buccaneers began settling the coast of Central America in
the area of present-day Belize (British Honduras), although
the Spanish harassed them until 1789. Anguilla was
colonized in 1650, and in 1655 Britain obtained Jamaica by
conquest from Spain. Only one year after this, British
colonists from Bermuda established the first successful
colony (New Providence) in the Bahamas. Tortola (1666)

and Jost Van Dyke (1672), both in the Virgin Islands, were
acquired from the Dutch. The Cayman Islands were ceded
to Great Britain in 1670 and soon colonized from Jamaica.
Barbuda and the Turks and Caicos Islands were colonized in
1678. Settlers first arrived on Virgin Gorda in 1680.
k. Later Acquisitions of the British Empire (after 1707) in the

Rest of the Americas. Dominica was captured from the
French in 1759 although Britain did not hold it steadily until
after 1805. Grenada and St. Vincent capitulated to the
British in 1762 and were confirmed British in 1783. In 1781
a British settlement (Georgetown) had been established on
the northern coast of South America but it traded hands
frequently. It was finally and permanently returned to
British possession in 1812. Two years later Great Britain
purchased three adjacent colonies (Demerara, Berbice and
Essequibo), which in 1831 were combined to form the
colony of British Guiana (modern Guyana). Meanwhile
France had ceded Trinidad to Britain by the 1802 Treaty of
Amiens. The 1814 Treaty of Paris relinquished additional
French Caribbean possessions to Great Britain, including
Tobago and St. Lucia.
l. British Occupation of Australia and the Pacific Islands.

Britain established a penal colony in Australia in 1788 and
annexed New Zealand in 1840. The Fiji islands became a
British colony in 1874, and the British High Commission for
the Western Pacific islands was created in 1877. British
New Guinea (the southeastern quadrant of the island)
became a protectorate in 1884. Britain acquired the
southern portion of the Solomon Islands two years later.
The islands of Vanuatu, having received missionaries in the
1830’s, came under joint protection of Britain and France in
1887. The Cook Islands (settled by Christian missionaries
in 1821) were declared a protectorate of Britain in 1888.

The Ellice Islands in the Tuvalu group, which had received
Christian missionaries in the 1860’s, became a British
protectorate in 1892. That same year the Gilbert Islands
became a British protectorate. Germany transferred most of
the northern Solomons to Britain in 1899. The Tonga
islands, whose King and subsequently people had converted
to Bible-believing Christianity, became a British protectorate
in 1900. The islands of Banaba (near the Gilberts) and Niue
(whose inhabitants had begun to accept Christianity in
1852) were also annexed that same year.
m. British Occupation in the West of the African Continent. The

first permanent British settlement in Africa was at James
Island in the Gambia River (west-central Africa) in 1661. It
was not long after this that British explorers, traders and
missionaries began to penetrate the interior of the
continent. In 1787 a colony of liberated black American
slaves was established in Sierra Leone. The Sierra Leone
Company sponsored the further establishment of freed slave
colonies in the years that followed. Sierra Leone was made
a crown colony in 1808. France surrendered the Seychelles
archipelago (off the eastern coast of Africa) in 1810 and
confirmed it British in the 1814 Treaty of Paris. A British
military colony called Bathurst was established at the mouth
of the Gambia River in 1816 and served as another base
against the slave trade. The port city of Lagos (Nigeria)
was annexed by the British in 1861. During the early 1900’s
they moved inland and occupied the rest of Nigeria. The
Gold Coast became a British Crown colony in 1874. In 1914
the British and French captured Togo; the British portion
was later attached to the Gold Coast (present-day Ghana).
n. Imperial Activity in the Mediterranean and the Near East.

The British captured the strategically critical peninsula of
Gibraltar from the Spanish in 1704. Then about 1800 the

British placed a garrison in Aden (on the southwestern
corner of the Arabian Peninsula) and concluded a treaty
with the local ruler in 1802. Another cession of France by
the 1814 Treaty of Paris was the important island nation of
Malta. Meanwhile in 1839 the British captured Aden (to
utilize as a coaling station for steamships en route to India)
and became dominant in the surrounding area. Activity in
the Near East (with the exception of Africa, see below)
became limited for some time after this, the next move of
significance being the occupation of Cyprus in 1878. The
British were able to temporarily expand their influence in
the area following the First World War (1914-1918) but this
is of minimal concern so far as related to the present study.
o. British Expansion in North and East Africa. About this time

they also took an interest in the northern part of Somaliland
across the water on the eastern coast of Africa. British
exploration of this area began in earnest no later than 1854,
and protection over the northern Somali tribes was
established beginning about 1884. Meanwhile, the Suez
Canal was opened in 1869, making Egypt of significant
importance to the British. They proceeded to occupy Cyprus
(1878) and Egypt (1882). In 1886 the territory of East
Africa, except for a strip along the coast, was taken from
Zanzibar (an island kingdom off the coast) and partitioned
among European powers. The British East Africa Company
received the northern area (modern Kenya) and in 1890
they proclaimed a protectorate over Zanzibar itself. That
same year, the inland territory of Buganda (Uganda) was
secured. In 1894 the British government purchased East
Africa and Buganda from the Company and formed the East
African Protectorate. Native “rebel” forces in the Sudan
were defeated and British supremacy established in 1898.
British conquest of Tanganyika (formerly German East
Africa, later to become Tanzania) began in 1916; the

territory was confirmed British in 1919.
p. British Occupation of Southern Africa. The British seized the

Cape of Good Hope, a Dutch colony on the southwestern
coast of Africa, in 1795. It was returned to the Dutch in
1803, and reannexed in 1806. A trading post (Port Natal)
was established in 1824 on the coast further east.
Beginning in about 1841, Scottish missionary and explorer
David Livingstone took British influence northward into the
heart of Africa. Meanwhile, once Boer farmers had settled
the southeastern territory of Natal, the British (1843)
extended their authority inland over these people. After
1846 the kingdom of Swaziland sought British protection.
In 1868 the kingdom of Basutoland (now Lesotho) accepted
British government. Gold was discovered in Bechuanaland
(present-day Botswana) in 1867 and the British government
had taken control (renaming it British Bechuanaland) by
1885. The British South Africa Company was established in
1889 by Cecil Rhodes to extend British control inland from
the south. They advanced into an area that would soon be
named Rhodesia and also annexed Nyasaland (now Malawi)
in 1891. Northern Rhodesia would later become Zambia,
while southern Rhodesia would become modern Zimbabwe.
Conflict with the Boer states beyond Cape Colony led to a
full-fledged war in 1899; these remaining states (Transvaal
and the Orange Free State) were annexed in 1900 though
hostilities continued for two years.
C. The Outbreak of Revival in the American Colonies and Great

Britain, being a Result of the Reading and Preaching of the King
James Bible.
1. The Great Awakening.
a. Instruments of the Great Awakening.
b. Methodists: The Result of the British Portion of the Revival.
c. The Significance of the Great Awakening Conversions on the

Future of the American Colonies.
d. The Great Awakening Fades.
2. The American Revolution and the Adoption of the First

Amendment.
a. The American Revolution.

b. The Printing of the King James Bible in the United States

and the Recommendation of It by the U.S. Government
c. The First Amendment.
d. The Attitude of American Revolutionary Leaders.
e. The Interlude of Horatio Nelson (EB Online “Nelson, Horatio

Nelson, Viscount” 6/24/02).
3. The Explosion of Foreign Missions and Bible Society

Organizations, and the Outbreak of the Second Great
Awakening.
a. William Carey and British Foreign Missions.
b. Camp Meetings and Church Membership: the Domestic

Fruits of the Second Great Awakening.
c. The Many Bible Society Organizations.

d. American Foreign Missions.
e. Significant Results of Foreign Missions and Bible Societies.
f. Prayer Revivals by King James Bible Believers.
D. Other Blessings Conferred Upon Great Britain and the United

States because of the King James Version of the Bible, Continuing
on into the Laodiciean Church Age (despite undermining efforts of
Catholicism and the corruption of Western society as a whole)
1. The Prosperity of the United States through Geographical

Expansion.
a. West to the Mississippi.
b. The Louisiana Purchase.
c. The Cession of Florida.

d. The Area of the Northwestern States.
e. The Area of the Southwestern States (and California).
f. A Side Note on the Gold Rushes in American and British

Territory.
g. The Acquisition of Alaska.
h. The Spanish Possessions
2. The Phenomenal Advance of Technology in the United States

and Great Britain Beginning in the Eighteenth Century
a. Steam Power and the Industrial Revolution.
b. Steam Power for Transportation.

c. Electricity and Telecommunication.
d. Electric Lighting and Power.
e. Internal Combustion.
f. The Advent of (Heavier-than-Air) Aerial Transportation.
g. Sonar and Radar
h. Nuclear Power.
i. The Computer Revolution.

3. The Philadelphian Ministries and Great Preachers of the Late

Nineteenth and Early Twentieth Centuries.
a. Charles G. Finney.
b. C.H. Spurgeon.
c. D.L. Moody.
d. Sam Jones.
e. Billy Sunday.
f. Bob Jones, Sr..
g. J. Frank Norris.
4. The Values of American and British Society of the Philadelphian

Era Contrasted with those of the Present Day.
a. Commendation of the Bible by British and American National

Leaders.
(1) Andrew Jackson, President of the United States

(1829-1837) left stated as the first clause of his will,
that “The Bible is true. Upon that sacred Volume I rest
my hope of eternal salvation through the merits of our
blessed Lord and Saviour Jesus Christ.” (Federer 313)
(2) Queen Victoria (Monarch of Great Britain1837-

1901). When commenting on the Bible, she stated, “That
book accounts for the supremacy of England.” (Federer
624)
(3) Abraham Lincoln (U.S. President, 1861-65). He

said that, "I believe the Bible is the best gift God has
ever given to man." (Jeffrey HG 39-40)
(4) Robert E. Lee (Senior Confederate General 1861-

1865). To his Chaplain he stated that, “There are things
in the old Book which I may not be able to explain, but I
fully accept it as the infallible Word of God, and receive
its teachings as inspired by the Holy Spirit.” (Federer
365)
(5) Theodore Roosevelt (U.S. President 1901–1909).

He stated that, “A thorough knowledge of the Bible is
worth more than a college education.” (Federer 540)
(6) Woodrow Wilson (U.S. President 1913-1921). He

said, “I am sorry for the men who do not read the Bible
every day. I wonder why they deprive themselves of the
strength and of the pleasure.” (Federer 697)
(7) Winston Churchill (Prime Minister of Great Britain,

1940-45 and 1951-55). He proclaimed that he refused
“…to believe that modern man, who split the atom and is
exploring space, is unable to cope with the grandeur and
glory of the King James Version." (Harwood 9-10)
b. The Pony Express Bible.
c. In Contrast to the Present Day.
5. The Blessing of God on America and Revoking of such Blessing
a. The Observer.
b. The Observation.
c. The Significance.
d. The Blessings are Revoked.

e. A Note on the Permanent Manifestation of God’s Blessing on

the Nation of Great Britain
II. The Satanic Counterattack on Believers and the Bible Following the
End of the Church Age of Sardis (1776), this also Leading to the
Preparation of the English Revised Version, with which Began the
Laodicean Church Age (1881) otherwise known as The Last Days
A. The Maxim of Leadership for National Prosperity According to the

Word of God and the Vindication of it as Manifested in the History
of Great Britain and the United States
1. Background to the Maxim.
2. The Leadership Maxim Itself.
a. Noah and His Family.
b. Abraham and Lot.
c. Joseph in Egypt.
d. Moses.
e. Eli the Judge.

f. David as King.
g. Jehoahaz.
h. King Saul.
i. Jehoshaphat. God blessed the kingdom of Judah because of

the righteousness of King Jehoshaphat (2 Ch 17:1-12).
3. The Implication of the Leadership Maxim for Apostate Nations
a. Satan and His Minions are Permitted to Tempt the Lord’s

People.
b. British and American Leaders Chose Unwisely.
c. Resulting Apostasy.
d. Clarification of this Point.

B. A Delineation of the Initial Steps Taken (or Situations Taken

Advantage of) by the Jesuits to Reestablish Papal Control of Great
Britain and to Usurp Control of the United States of America
through Ideological and Demographic Means
1. Background to the Endeavor of Roman Catholic Agents to Bring

Great Britain and the United States Under the Vatican Sway
a. The Plot Against Britain.
b. The Plot Against America.
2. The Entrance of Textual Criticism: Groundwork of the Jesuit

Scheme for Debasing the Received Text and the Authorized
Version (in View of the Fact that Attacking the Word of God is
Striking at the Root of Bible-Believing Christianity) this being
their Literary and Spiritual Method of Assaulting God’s People
a. A Description of Textual Criticism.
b. A Historical Synopsis of Criticism as Applied to Literature.

c. The Roots of Higher Criticism.
(1) The Collegium Germanum.
(2) Richard Simon (1638 – 1712).
(3) Jean Mabillon (1632 – 1707).
(4) Jean Astruc (1684 – 1766).
(5) Johann Gottfried Eichorn (1752-1827)
(6) The Graf-Wellhausen Hypothesis.
(7) How Christ Differed from the Scholars (Hills 88-

89).
d. A Description of the Steps of Naturalistic Textual Criticism.
(1) Recension.
(2) Examination.
(3) Emendation.
e. The Fallacy of Applying Textual Criticism to the Word of

God.
3. Other Significant Tenets of “Science” Falsely So-Called, Which

Significantly Aided the Jesuit Cause (Undermining Faith in the
Word of God) Though Jesuit Instigation of Them is Unproven
a. Uniformitarianism and the Geologic Column.
(1) James Hutton and His Theory of

Uniformitarianism.
(2) Lyell and the Geologic Column.
b. Evolution by Natural Selection.
(1) Darwin and Evolution.
(2) Natural Selection.
c. The General Consequences of the Espousal of Such Theories

as Uniformitarianism and Evolution by Western Society
(1) Public Loss of Confidence in the Truth of the Bible.
(2) Racism and Genocide.
d. Totalitarian Movements that Relied upon the Theory of

Evolution to Rationalize their Racist and Genocidal Practices
(1) Communism.
(2) Fascism.
e. The Role and Aim of the Jesuits in Stirring Up International

Conflicts Ultimately Resulting in the First and Second World
Wars.
(1) The Role of the Vatican in the Ignition of the First

World War
(2) The Possible Instigation of the Bolsheviks to Usurp

Control of Russia and the Runaway Monster of Soviet
Communism (Recently Demised).
(3) The Support of the Short-lived but Terrible German

National Socialist (Nazi) Party by the Roman Catholic
Church.
(4) Papal Authorization of Germany to Annex Other

Catholic Nations through Political or Military Means
(5) The Reign of Terror by the Catholic Ustasa Party in

the Balkans and their Torture and Murder of Orthodox
Serbs
4. The American Bible Union Version.
a. The Commissioning of the ABUV Project.
b. An Example of Apostate Reasoning.
c. Consequences of the ABUV Project.
5. Demographic and Political Methods Employed to Infiltrate the

United States and Great Britain, Military Aggression no longer
being Practical or Advisable at this Time.
a. Catholic Emancipation in the United Kingdom.
(1) The Relief Acts of 1774 (in British-ruled Ireland)

and of 1778 (in Britain itself)
(2) Relief Acts of 1781 in Britain and of 1793 in

Ireland
(3) The Emancipation Act.
(4) The Reestablishment of Roman Catholicism.
(5) Catholic Sympathizers Permitted to Remain in the

Anglican Clergy.
(6) The Universities Tests Act (1871)
b. The Designs and Results of Roman Catholic Aggression

Against the United States of America: the American Front
(1) The St. Leopold Foundation Funds Emigration to the

United States.
(2) Roman Catholic Opposition to the Use of the Bible.
(3) American National Resistance to Roman Catholic

Ploys.
(4) Detrimental Results of Catholicism and Foreign

Immigration on the United States.
(5) The American Civil War (1861-1865).
(6) Presidential Assassinations Corresponding to Major

Attacks on the Word of God.
(7) The Second Wave of Catholic Immigration to the

United States.
c. Great Britain Slights the Jews.
C. The Advent of the Sunday School Movement and the Outbreak of

the Restoration Cult and Pentecostal Movements and their
Relation to the Upcoming Revision of the Bible
1. Introduction.
2. Clarification (How this Relates to the Bible).
3. A History of the Development of the Restoration Cults in the

United States (Not Including the Pentecostal Movement)
a. The Mormons (Latter-Day Saints).
b. The Seventh Day Adventists.
c. The Churches (or Disciples) of Christ (“Campbellites”).
d. The Jehovah’s Witnesses.
e. Christian Science.
4. The Pentecostal Movement. Examining the Pentecostal

Movement presents a unique challenge, since Pentecostals do
not necessarily constitute any particular denomination.
a. Introduction. The term Pentecostal denotes those who

proclaim or practice what they believe to be the Apostolic
sign gifts of Pentecost, such as speaking in tongues
(glossolalia) and “faith” healing. It is important to note
that some Pentecostal groups, regardless of their belief in
or practice of alleged spiritual sign gifts, also believe in
Biblical salvation by grace through faith in Christ. In this
respect these are not cultists, although they do believe, like
many traditional Christian denominations, that disobedient
Christians are not necessarily “sealed until the day of
redemption” (Ep 1:13-14) but can lose salvation. There is a
difference between such a belief (that salvation can be
lost), however, and the doctrine that salvation can only be
attained by a process of works and/or rituals (as the cults
above and most other Pentecostals believe). It is with
regard to the confusion and distraction of “signs and lying
wonders” (2 Th 2:9) that Pentecostals are listed here: not
simply in regard to their various beliefs regarding
acquisition of salvation. All general types of Pentecostal
groups are dealt with below.
b. Pentecostal Positions Towards the King James Bible
c. The Background of the Pentecostal Movement. The origin of

the movement, though not confined in its manifestation to
any particular location, can be traced to a superimposition
of pseudo-Pentecostal phenomena (alleged sign gifts) upon

adherants of the 19th century Holiness movement. Those
advocating Pentecostal practices believed they were
restoring the basics of New Testament Christianity.
(1) Early Occurrences of Pseudo-Pentecostal Gifts.

Glossolalia (unintelligible ecstatic utterance) was
reported among 16th century Anabaptist factions, 17th
century Jansenists (renegade Catholics), early 18th
century Camisards (militant French Protestant rebels)
and mid 18th century Shaking Quakers (Shakers) of
“Mother” Ann Lee (a false prophetess who believed
herself to be the feminine nature of God incarnate). A
Presbyterian camp meeting in Cane Ridge, Kentucky,
1801, boasted thousands in trances while hundreds of
others engaged in jerking, dancing, rolling and barking
(not of the Holy Spirit). In 1832, Presbyterian minister
Edward Irving was expelled from his church particularly
for his encouragement of so-called Apostolic gifts. The
Irvingites persisted after their leader’s death in 1834
and established the Catholic Apostolic Church. They also
placed much emphasis on prophetic predictions, but the
failure of these predictions, had greatly undermined their
organization by the end of the century (i.e. 1900)
(http://www.webedelic.com/church/penthist.html;
http://oru.edu/university/library/holyspirit/pentorg1.h
tml#penori).
(2) The Holiness Movement. The initial presence of

the Holiness movement in America was represented by
the founding of the Methodist Episcopal Church by
Anglican followers of John Wesley in 1784 (when after
the Revolutionary War, Anglicans refused to ordain
ministers for the U.S.: Methodism as a whole was
separated from the Anglican Church in 1795). The
emphasis of this group was to restore genuine

conversion, holy living and spiritual zeal to Christianity.
As the mainstream body sank into formalism, a group of
Holiness preachers withdrew and formed the Wesleyan
Methodist Church (1843). A Methodist rejection of
continuing Holiness emphasis in 1894 resulted in over 25
Holiness groups eventually breaking off and establishing
their own independent fellowships (EB Online
“Methodism”, “Wesleyan Church” 5/17/02). These
groups would be enveloped by, and comprise, the
greater part of the impending Pentecostal movement.
Among these were the Fire-Baptized Holiness
Association (organized by Benjamin H. Irwin in 1895)
and the North Carolina Holiness Association (established
by Abner B. Crumpler in 1897)
(http://www.iphc.org/docs/hisholi.html). The same
year, Charles H. Mason, a black Missionary Baptist
preacher of Holiness persuasion, was rejected by his
denomination for his leaning towards the practice of
faith healing. He renamed the group of churches
following him “Church of God in Christ”, which became a
Pentecostal Holiness denomination (without tongues at
this point) (http://www.iphc.org/docs/hispente.html;
http://www.cogic.org/history.html).
a. The Dawn of the Pentecostal Revival. When the Pentecostal

Movements that have survived to the present day
commenced, they were not necessarily confined to any
particular denomination. Some churches were independent,
and remained so when they adopted Pentecostal beliefs.
Many other churches, upon embracing Pentecostal doctrine,
were rejected by their denominations (the majority of these
being either Methodist or Baptist). But it was among
independent groups that the primary ignition of the
Movement was sparked.
(1) The Church of God. In 1886, in the Barney Creek

meeting house of the Smoky Mountains in eastern
Tennessee, a group of eight (that including a Baptist
preacher named R.G. Spurling and his son, and a
Methodist named W.F. Bryant) decided to forsake
denominationalism, seeking holiness and the “Latter
Rain” of Pentecostal power (based upon Joel 2:23). This
group, known as the Christian Union, apparently first
experienced “tongues” in about 1896. Their experience,
however, was not as widely published as later ones
would be. The name of the organization was changed to
the Holiness Church in 1902, and finally to the Church of
God in 1907. Other Churches of God (most notably the
Church of God, International, Cleveland, Tennessee)
would stem off the original organization in years to
come. They exercise so-called Pentecostal gifts, but do
believe in the triune Godhead and salvation by faith (in
Christ) alone (http://www.iphc.org/docs/hispente.html,
http://www.chofgod.org/index1.html, EB Online
“Church of God” 9/27/99).
(2) The Origin of the Modern Tongues Movement. The

first significant occurrence of glossolalia was under
Charles H. Parham, a Holiness preacher of Methodist
background. At his independent Bethel Bible College in
Topeka, Kansas, his students were instructed to study
Acts chapter 2, seeking tongues as the evidence of
baptism by the Holy Ghost. Finally, on January 1, 1901,
a student by the name of Agnes Ozman began speaking
in tongues as they laid hands on her and prayed.
Convinced that they were in the last days, Parham and
his students began zealously advocating their newly
discovered Pentecostal experience. Within a few years,
Pentecostal revivals had broken out spontaneously in
Wales (the Moriah Chapel of Laughor), Chile (among

Methodists) and Brazil. The combined steps of
repentance and faith, water baptism, filling of the Holy
Ghost and speaking with other tongues would soon be
referred to as the “Full Gospel”. The Scripture contains
no such term, but clearly describes the Gospel as the
death, burial and resurrection of Jesus Christ (1 Co 15:1-
4), by which we are saved if we believe in it
(http://www.iphc.org/docs/hispente.html;
http://php.iupui.edu/mcshaw/history.html).
(3) The Azusa Street Revival. Another of Parham’s

students, a black Holiness (and former AME) preacher
William J. Seymour, sparked the first major Pentecostal
Revival (manifested particularly by “speaking with
tongues”. This took place at the Apostolic Faith Gospel
Mission in Los Angeles, California, beginning in April of
1906. Through this event the Pentecostal Movement
quickly spread nationwide and received worldwide
recognition (Cross1043; EB Online “Pentecostalism”
9/24/99; http://www.iphc.org/docs/hispente.html). It
was as a result of, and from this Revival that Charles H.
Mason brought Pentecostal doctrine to his denomination
(the Church of God in Christ) in 1907. Many of his
churches defected as a result. His denomination,
however, continued expanding and also adopted the
heresy of baptismal regeneration (though they do not
require the “speaking with tongues” as an evidence of
salvation)
tml#penori. Meanwhile the FBHA and the NCHA
(mentioned above), having adopted Pentecostal beliefs,
united in 1911 (in Falcon, North Carolina) to form the
Pentecostal Holiness Church in Falcon, North Carolina
http://www.iphc.org/docs/hismerge.html. This group
exists and holds to Biblical salvation by grace through

faith in Christ http://www.iphc.org/docs/artfaith.html.
b. Classic Pentecostalism and the Emergence of Oneness

Pentecostalism and Related Heresies. It was not long
before the Pentecostals, of consequence being separated
from their mainstream denominations, began to develop
schisms among themselves. It is curious that the root of
division began as soon as the move towards unity. This
division was caused by a rejection of belief in the triune
Godhead, which consequently led to more serious doctrinal
errors. Those who would not go along with this new
“Oneness” Movement were termed “Classic” Pentecostals.
(1) Classic Pentecostalism and the Assemblies of God.

William H. Durham returned to his Chicago home after
visiting the Azusa Street Mission and acquiring the gift of
“speaking with tongues”. He subsequently attracted
thousands of mid-western Americans and Canadians into
the Pentecostal Movement. His adherents, representing
the vast majority of Pentecostals, formed in 1914 a
union known as the Assemblies of God. This group is
still the largest Pentecostal denomination in the world
tml#penori. They subscribe to beliefs in the triune
Godhead and salvation by grace through faith alone (not
requiring water baptism, tongues, or good works to
attain eternal life) (EB Online “Assemblies of God”
9/28/99; http://php.iupui.edu/mcshaw/history.html.
(2) Other Classic Pentecostal Denominations. The

Pentecostal Church of God (PCOG), was formed by a
group of affiliated ministers who in 1914 felt that the
Assemblies of God were too conventional. In 1919 they
established their denomination as the Pentecostal
Assemblies of the U.S.A., adopting their present name in

1922 (“Pentecostal Church of God of America, Inc.”
10/04/99). Their headquarters is in Joplin, MO,
(http://www.pcg.org/pcgmapf.html), and their churches
hold Scriptural beliefs so far as acquiring salvation (see
http://netministries.org/see/churches.exe/ch06720 for
examples). Other denominations and independent
churches of Classic Pentecostal leaning, which maintain
Scriptural beliefs about God and attaining salvation
(most still believe that salvation can be lost), have been
established over the years. One such group, regardless
of their unscriptural establishment by a female preacher
(Aimee S. McPherson), is the International Church of the
Foursquare Gospel (which separated from the
Assemblies of God in 1927) (EB Online “International
Church of the Foursquare Gospel” 9/28/99).
(3) The “New Issue” of Oneness Pentecostalism.

Within the expanse of Durham’s adherents, but prior to
the formation of the Assemblies of God, developed a
strange “New Issue”. This issue became known as the
“Jesus only” or “Oneness” controversy. It arose from
the observation of R.E. McAlister, preaching at a
Pentecostal camp meeting in 1913, that according to the
New Testament, baptism was performed only in the
name of Jesus. In McAlister’s steps the following year,
Frank Ewert preached on salvation by baptism using Acts
2:38 (which has become the salvation verse of the those
groups often known as Apostolic). He also declared that
the “name of the Father, and of the Son, and of the Holy
Ghost:” (Mt 28:19) was Jesus and that therefore God
does not exist as three different persons. The “Full
Gospel” (see above) was now a requirement for “Full
Salvation”. These “Oneness” heresies quickly spread
through the Pentecostal Movement. The Pentecostal
Assemblies of the World, established in 1913, would

soon be exclusively composed of Oneness Pentecostal
groups (http://php.iupui.edu/mcshaw/history.html).
(4) Classic Pentecostals Reject the Oneness Heresy.

The original Pentecostals had sought to bring the “truth”
into their own denominations, whether Holiness,
Methodist or Baptist rather than separate from them.
Likewise the heretical Oneness Pentecostals sought to
convert the entire Pentecostal Movement. Although their
influence was substantial, they soon met with vigorous
opposition from the mainstream Assemblies of God. In
1916 an Assemblies of God council met to proclaim their
beliefs in the Biblical doctrines of the Trinity and
salvation by grace through faith without works. In
response, adherents of the Oneness heresy, representing
perhaps one quarter of the Assemblies of God, withdrew
from the organization. Although represented by the
Pentecostal Assemblies of the World, Oneness groups at
first were not able to solidly organize, and remained
fragmented in majority
(http://php.iupui.edu/mcshaw/history.html).
(5) Contemporary Apostolic Cults. Besides the loosely

knit organization of the Pentecostal Assemblies of the
World, Oneness Pentecostals are also represented by the
United Pentecostal Church International (formed in 1945
by the merging of the Pentecostal Church, Incorporated,
and the Pentecostal Assemblies of Jesus Christ). Also of
note is the Assemblies of the Lord Jesus Christ (founded
in 1952 by a conglomeration of three smaller Oneness
groups) http://php.iupui.edu/mcshaw/history.html. In
addition to rejection of the triune Godhead, Oneness
Pentecostals also believe that “SALVATION consists of
deliverance from sin through the blood of Christ. This is
accomplished by REPENTANCE from sin, WATER BAPTISM

IN THE NAME OF JESUS CHRIST for the remission
(forgiveness) of sins, and receiving the BAPTISM OF THE
HOLY GHOST with the evidence of speaking in other
tongues, and the continuance of a godly life (Acts 2:26-
41)” (http://www.aljc.org/). Many smaller groups and
independent churches have since emerged that hold to
Oneness doctrine. Most use the term “Apostolic” in their
titles, believing, as do most other pseudo-Christian cults,
that they represent the “Restoration” of Apostolic, New
Testament Christianity (http://www.portsmouth-
dio.org.uk/charisma/ccr.html).
c. The Neo-Pentecostal (or “Charismatic”) Movement. The

word charismatic derives from the Greek charismata, which
according to Strong’s means gifts.
(1) History. During the 1950’s, Pentecostal influence

began slowly to affect denominations from which they
had been pointedly isolated from for decades. The
influence came through contact of individual
Pentecostals with members of other denominations. As
these members of other denominations began to seek
and experience pseudo-Pentecostal phenomena, they
were encouraged, and chose, to remain in their
denominations. These, then, were referred to as
Charismatics. In 1960, Rector Dennis Bennett of St.
Marks Episcopal (Anglican) Church in Van Nuys,
California, accepted “Charismatic” practices into his
particular congregation. The first Charismatic
organization to be formed within any other mainline
Protestant denominations was the Presbyterian and
Reformed Renewal Ministries, established in 1966. One
year later the “Catholic Charismatic Renewal” began
(http://oru.edu/university/library/holyspirit/pentorg1.
html#penori).
(2) Conclusion. The very fact of so many unregenerate

persons accepting and practicing so-called Pentecostal
gifts is a clear testimony to of how unScriptural such
gifts are. This is not surprising considering that pagan
religions have been exercising glossolalia identical to the
Pentecostal tongues experience for thousands of years.
The formation of many independent, non-denominational
Charismatic groups soon followed. Most Charismatic
groups, in contrast to the relatively conservative Classic
Pentecostal groups, are liberal and worldly in their
doctrines and standards for personal living. The
Charismatic movement has also served as a rallying
point for Ecumenicism (uniting world religions) and will
become a tool for the (re)implementation of Roman
Catholic dictatorship worldwide (perhaps diplomatically).
D. Later Developments in the Counterattack on Bible-Believing

Christianity and the Written Word of God by the Jesuits in the Area
of Textual Criticism and New Versions of the Bible
1. Further Development of Textual Criticism in Background to the

Production of the English Revised Version of the Bible, and
Specifically the Publication of Particular Critical Texts and
Critical Apparatuses Leading Up to Westcott and Hort
a. A Background to the Examination of Critical Texts

(1) Introduction.
(2) A Description of Critical Texts.
(3) A Description of the Critical Apparatus.
b. Early Departures from (or Contending for) the Accepted

Accuracy and Authority of the Traditional Text
(1) Background.
(2) The Codex Alexandrinus.
(3) The London Polyglot (1655-57)
(4) Bishop John Fell.
(5) John Mill.

(6) Conclusion.
c. The Few and Little Heeded Scholarly Challenges (in the 18th
Century) to the Ascendancy of the Traditional Greek Text
(1) Opposition from English Scholars Collated

Manuscripts Predating those from which the Textus
Receptus had Coalesced (these were practically ignored)
(a)Edward Wells
(b)Richard Bently
(c) Daniel Mace
(2) The Origin of Critical Techniques by Central

European Scholars
(A) J. A. Bengel (a German).
(b)William Bowyer
(C) J.S. Semler (another German).
d. Contributions of Scholars Favoring the Textus Receptus
(A) J.J. Wettstein.
(b)Christian F. Matthaei (1744-1811).
(C) J.M.A. Scholz.
e. Significant Critical Editions of the New Testament.
(1) Griesbach.
(2) Lachmann.
(3) Tischendorf
(a)The Codex Sinaiticus
(b)The Eighth Critical Edition.
(4) The Work of Westcott and Hort (Secret at this

Time).
(5) Samuel Prideaux Tregelles.
(6) Henry Alford.
2. Miscellaneous Corrupt Translations of the Bible into English

from this Period (Between A.D. 1776 and 1881)
a. A Revised Translation and Interpretation of the Sacred

Scriptures (1799).
b. The Holy Bible Containing the Old and New Covenant

(1808).
c. The Sacred Writings of the Apostles and Evangelists of Jesus

Christ (1826).
d. The Holy Bible (1865).
e. The Holy Scriptures (1867).
f. The Holy Bible (1876).
3. Miscellaneous Translations from the Textus Receptus (Not

Intending to Alter or Corrupt the Scripture)
a. The Holy Bible (the Webster Bible of 1833)
b. The Holy Bible (1841)
c. The Holy Bible (1863). This has come to be known as

Young’s Literal Translation (YLT) of the Bible.
III. Examining the Contributing Factors to the Deliberate Mindsets of B.F.

Westcott and F.J.A. Hort that Spurred Them to Fabricate an Ungodly
Replacement for the Authorized Version of the Bible
A. The Political and Academic Arena in which the Minds of Westcott

and Hort were Shaped
1. Pro-Catholic Legislations
2. The Oxford Movement
3. The Results of Tractarianism
4. The Influence of Tractarian Leaders on Westcott and Hort
5. A Reminder of the Geologic Theories Developing During the

Same Period
6. The Academic and Critical Developments Leading up to the

Work of the Revisers
B. The Lives and Convictions of B.F. Westcott and F.J.A. Hort Prior to
and Surrounding their Revision of the King James Bible
2. Brooke Foss Westcott (1825-1901)
a. A Synopsis
b. Personal Quotations
(1) His Association with the Oxford Movement. “I am

more fully convinced than ever that __________ has
found the truest and noblest end of poetry – to calm and
cheer and soothe and train the mind by the simple
teaching of the nature.” (Grady FA 220)
(2) His Lack of Faith in the Bible (1847). “I never

read an account of a miracle but I seem instinctively to
feel its ____________________________, and discover
some want of evidence in the account of it.” (Grady FA
216)
(3) His Preference towards Catholicism (France, 1847)

“…behind the screen was a ‘Pieta’ the size of life [ie. a
Virgin and dead Christ]….Had I been alone I could have
knelt there for __________.” (Fuller WB 278)
(4) His Lack of Faith (1848). “It seems as if I am

inclined to learn nothing; I must find out all myself, and
then I am satisfied, but that simple __________ and
obedience which so many enjoy, I fear will never be
mine.” (Grady FA 217)
(5) After Hort Founded the “Ghostly Guild” in 1851

(for the investigation and classification of ghosts and
psychical phenomena). “…there are many others who
believe it possible that the beings of the ____________
world may manifest themselves to us in extraordinary
ways,” (Grady FA 218). See “3.” below for more on this
subject.
(6) His Regard for Catholic Heresies (1865). “I wish I

could see to what forgotten truth __________________
bears witness.” (Fuller WB 279) and about the same
time, “What marvelous power the organisation of the
Roman Church gives to its leaders, and is it wrong?”
(Grady FA 230)
(7) Writing to Hort for Secretive Planning about the

Bible Revision. “I suggested to Ellicott a plan of
tabulating and circulating emendations ____________
our meeting, which may in the end prove valuable.”
(Grady FA 254)
(8) His Fondness for Pagan Greek Philosophers. “I

can never look back on my Cambridge life with sufficient
thankfulness. Above all, those hours which were spent
over __________ and __________________ have
wrought that in me which I pray may never be done
away.” (Grady FA 221)
(9) His Political Inclination. Westcott and Hort were

champions of liberal agendas such as world peace and
national disarmament (especially of the United States).
They despised free enterprise, and Westcott stated, “I
suppose I am a __________________ by nature.”
(Grady FA 240)
(10) His Rejection of the Bible as Literal History (1890, to

the Archbishop of Canterbury). “No one now, I suppose,
holds that the first three chapters of Genesis, for
example, give a ______________ history – I could never
understand how any one reading them with open eyes
could think they did.” (Fuller WB 280)
(11) His Admitted Ignorance of the Bible (about 1900 as a

Bishop). “I cannot speak of the Old Testament with
________________ knowledge.” (Grady FA 245)
2. Fenton John Anthony Hort (1828-1892)
a. Life Synopsis
b. Personal Quotations
(1) His Preference for Catholicsm (1848). “The pure

Romish view seems to be nearer, and more likely to lead
to, the __________ than the Evangelical…” (Fuller WB
280)
(2) His Belief in Baptismal Regeneration. “We

maintain ‘Baptismal Regeneration’ as the most important
of doctrines…”, and later, “______________ assures us
that we are children of God, members of Christ…” (Grady
FA 229)
(3) Admitting His Ignorance of the Scripture (though

about to “correct” it). “But I am so ignorant of Hebrew
and, what is worse, of the __________ text of the N.T.,
that I have all but discarded them.” Then in 1851,
“Think of that vile Textus Receptus leaning entirely on
late MSS.; it is a blessing there are such early ones.”
(Grady FA 245)
(4) Writing to Westcott (1860) Regarding Darwin’s Origin

of Species. “Have you read Darwin? How I should like
to talk with you about it! In spite of difficulties, I am
inclined to think it ________________________. In any
case it is a treat to read such a book.” (Grady FA 231)
(5) His Statement that Vicarious Atonement is Heresy

(1860). “Nothing could be more
________________________ than the modern limiting
of Christ’s bearing our sins and sufferings to his death;
but indeed that is only one aspect of an almost universal
____________” (Fuller FA 281)
(6) His Further Disagreement With Biblical Salvation. “…

I do not see how God’s justice can be satisfied without
every man’s suffering in his ______ person the full
penalty for his sins.” (Grady FA 233)
(7) His Enmity Towards the United States (the American

Civil War had began in 1861). “I…cannot say that I see
much as yet to soften my deep hatred of
__________________…” and “…it cannot be wrong to

desire and pray from the bottom of one’s heart that the
________________ Union may be shivered to pieces.”
(Grady FA 241-2)
(8) His Writing in1864, to Westcott). He declares that

“…’Protestantism’ is only parenthetical and
__________________.” And, “Perfect Catholicity has
been nowhere since the Reformation.” (Fuller WB 279)
(9) His Writing in1865, to Westcott. He says that “I have

been persuaded for many years that ________-worship
and ‘Jesus’-worship have very much in common in their
causes and results.” (Fuller WB 279)
(10) Regarding the Secrecy of their Project. He wrote,

“Also-but this may be __________________-I have a
sort of craving that our text should be cast upon the
world before we deal with matters likely to brand us with
suspicion. I mean, a text, issued by men already known
for what will undoubtedly be treated as dangerous
heresy, will have great difficulties in finding its way to
regions which it might not hope otherwise to reach,”
(Grady FA 248).
(11) His Rejection of the Literal Truth of the Bible. “I am

inclined to think that no such state as ‘________’ (I
mean the popular notion) ever existed,” (Fuller WB 280)
IV. The Involvement of Westcott and Hort in the Occult and the
Staggering Results of Such in the Age following, being the Laodicean
Church Age (and may be Referred to as the “New” Age or a “Proto”
New Age: THIS STUDY WILL NOT DELVE INTO THE OCCULT ITSELF,
BUT SIMPLY SEEK TO DEFINE TERMS BIBLICALLY AND HISTORICALLY
IN ORDER TO CLARIFY THE CONTEXT OF THIS SECTION)
A. An Overview of the Source and Outcome of the Occult Activities of

Westcott and Hort
1. A Definition of Terms. What is meant by the term “occult”? So

far as the people of God are concerned, the term refers
supernatural phenomena that are not of God.
a. Bible References to Occult Practices and Practitioners.
(1) Old Testament References. The Bible speaks

negatively (mainly in the Pentateuch) of magicians (Ge
41:8); wise men, sorcerers and enchantments (Ex 7:11);
witches (Ex 22:18); devils (Le 17:17); observing times
(Le 19:26); familiar spirits and wizards (Le 19:31);
(false) prophets and dreamers (De 13:1); divination,
enchanters, charmers and necromancers, which are
abominations to the Lord (De 18:10-12); soothsayers
(Josh 13:22); evil spirits (Ju 9:23); wizards that peep
and mutter (Is 18:19); and finally astrologers,
stargazers and monthly prognosticators (Is 47:13).
Many of these are also mentioned again in the books of
Jeremiah and Daniel. Each one of these terms refers to
specific practitioners (or practices) relating to evil
spirits. Alternate terms have since been added to
English vocabulary, which generally have the similar
connotations.
(2) New Testament References. In the New

Testament, we find ample references and examples of
God’s continuing opposition to the occult. Christ and His
Apostles many times cast out devils (Mt 8:16, 32; 9:33;
10:8; 12:22 and parallel passages in Mark and Luke); the
Apostle Paul strikes Elymas the sorcerer blind (Acts 13);
the Apostle Paul casts out a spirit of divination from a
woman (Acts 16:18); Jewish exorcists (seeking to
control demons as a matter of occult practice rather than
authority) are beaten by a demon-possessed man;
Christians are exhorted not to “drink of the cup of the
Lord and the cup of devils (1 Co 10:20-21); witchcraft is
listed as a “work of the flesh” (Ga 5:20); the inhabitants
of the Earth do not repent of their worship of devils or
their sorceries (Re 9:20-21); sorcerers “will have their
part in the lake that burneth with fire and brimstone”
(Re 21:8) and will be outside the New Jerusalem (Re
22:15).
b. Defining Bible Words Relating to the Occult. A list of Bible

words dealing with the occult is defined below (the
information sources utilized are Strong’s Exhaustive
Concordance of the Bible and the Webster’s 1828
Dictionary). It will become apparent that the Hebrew
words, and the English words used to translate them, are
basically similar and sometimes overlapping terms for
closely related occult practices and practitioners.
(1) Magician(s). Hebrew, “khar-tome”, a horoscopist,

related to the word “kheh-ret” meaning engrave (as
horoscopists draw to determine, or “divine” an answer).
A user of magic.
(2) Sorcerer(s). Hebrew, “kaw-shaf”, sorcerer or

witch, as a noun originating from a verb with the same
spelling, which meant to enchant or whisper (a magic

spell). Also may denote a conjurer, enchanter, or
magician.
(3) Witch. This is the same word as above. The King

James translators used the words “sorcerer” or “witch”
as determined by differing contexts. A witch in their
time seems to have been specifically a female (see
Webster’s 1828 Dictionary, under “WITCH”). According
to the Encyclopedia Britannica (see “witchcraft”),
modern anthropologists distinguish between sorcery (as
the use of occult power by anyone) and witchcraft (as
the use of such power by a witch in particular). The
definition by the King James translators will be held
preeminent, however, since the hand of God guided
them.
(4) Devil. This is from translation of either one of two

different Hebrew words: either (a) “saw-eer”, shaggy
thing, also meaning he-goat; or (b) the Hebrew word
“shade” (devil) from the word “shood” (to swell up or
devastate: ie. a destroyer). By implication and through
further usage both words denote a false god.
(5) Enchant(er/ment). Hebrew, “naw-khash”, if used

in a negative sense means to whisper an incantation (vs.
in a good sense, a prayer). One who subdues through
magic or through evil spirits under his command.
(6) Observe(r) (of) times. Hebrew, “aw-nan”, to

cover, that is, to act covertly (ie. performing magic
secretly); specifically in relation to astronomical “times”
or movements of celestial bodies. One who performs
supernatural inquiry through observation of natural,
seasonal phenomena (ie. weather).
(7) Familiar spirit. Hebrew, “obe”, a mumble, from

the word for waterskin (because of the sound); that is,
the voice of a ventriloquist, the voice not seeming to be
his or come from him; hence a familiar spirit, an evil
spirit.
(8) Wizard. Hebrew, “yid-deh-o-nee”, a knowing one,

a wise man, specifically in occult matters. Conjurer,
enchanter.
(9) Divin(ation/er). Hebrew, “keh-sem”, the result of

a lot, as thrown for a supernatural method of
determining an answer or prediction.
(10) Charm(er). Hebrew, “khaw-bar”, to fascinate by

means of a magic spell. Similar to enchanter.
(11) Necromancer(s). Hebrew, “obe” (familiar spirit, as

above) combined with “mooth” meaning dead/death;
thus a dealer with spirits of the dead; one who foretells
the future by communicating with “departed” spirits.
(12) Soothsayer(s). Hebrew, “kaw-sam”, to determine (or

one who determines) by lot or magic scroll (related to
“keh-sem”, divine, as above); also “aw-nan”, the same
word for observer of times (above); one who predicts
without God; a false prophet.
(13) Evil spirit(s). Hebrew, “rah” (evil) with “roo-akh”

(wind or breath; however it is apparent that this is
definitely also used for intelligent spiritual beings, as
according to 1 Ki 22:21). An apparition or ghost.
(14) Astrologer(s). Hebrew, “ash-shawf”, lisp (as whisper

an enchantment); also “haw-bar” (horoscopist) with
“shaw-mah-yim” (the heavens); an astrologer.; one who
utilizes the stars to foretell future events.
(15) Stargazer(s). Hebrew, “kho-zeh”, a beholder of

visions, combined with “ho-hawb”, star(s); in other
words, a beholder of visions in the stars; a term of
contempt for an astrologer.
(16) (Monthly) Prognosticator(s). Hebrew, “yaw-dah”, to

know (or one who knows) in a supernatural sense; one
who foretells future events through natural signs.
c. Classification and Clarification of Occult Activity. In order to

provide a context for better understanding, a general
examination will be made of the various occult practices of
the world throughout history.
(1) Introduction: Definition of Occultism. This basically

falls into two categories: DIVINATION, that is, the
attempt to procure answers for something, whether past,
present, or future; and MAGIC, which is the harnessing
of occult power to accomplish actions, such as causing
harm (as by cursing) or even healing (“Satan himself is
transformed into an angel of light” 2 Co 11:14). The
Bible does not actually use the word “magic”, but Biblical
synonyms for that term would be sorcery, witchcraft and
enchantment.
(2) God’s Way. The Lord began with creating a physical,

visible universe and mankind within it. He chose to deal
with man either through direct personal contact,
inspiration, or through one inspired to another (as by the
preaching and writing of His prophets). He set out His
Word as a perfect and permanent guide; and when

dealing with us today by His Spirit, it will only be within
the boundary of His Word. This Word, the Bible, defines
who God is and how He is to be feared and obeyed. His
Word speaks of the future (this is called prophecy), and
expressly states that nothing is to be added to it (De 4:2,
12:32; Pr 30:5-6; Re 22:18-19).
(3) Satan’s Way
(2) The Testimony of History
(3) The Supernatural, the Spiritual, and the Diabolical

(Occult). The term “supernatural” refers to that which
may affect, but is otherwise beyond, the physical and
visible world.
(4) The Summary of Development
d. An Examination of the Development of Occult Practices

throughout History from the Ancient World to Modern Times
(1) Occultism of the Classical Ancient World

(2) Drugs in the Bible and Occultism on the Fringes of

the Ancient World
(3) Occultism during the European Medieval and

Renaissance Periods
(4) Occult Elements in Primitive Cultures of More

Recent History
(5) The Dawn of the “New” Age (Occultism during the

time of Westcott and Hort). As the wisdom of man
began to awaken skepticism towards traditional Biblical
faith, men turned not only to “scientific” answers but
also to the occult. So it was that during the time of
Westcott and Hort, experimentation with the occult was
becoming more acceptable in Western academic circles.
The trend of interest turned from the Hermetic ways of
the Rosicrucians to newer manifestations of older occult
practices. Such manifestations principally included
spiritualism and Theosophy, in which both of the
infamous Bible correctors became entwined.
Spiritualism (Biblically called necromancy) involved
communicating with spirits (Biblically, devils) by means
of a medium (Biblically, a witch). This became a fad
during the 19th century, following alleged experiences by
the Fox sisters (who had began communicating with
spirits by knocking) of a New York town in 1848. Some
sought it as a curiosity, while to others it was a source of
spiritual truth. Among other means of communicating,

“automatic writing” (writing by control of a spirit) and
Ouija boards were utilized (EB Online “Automatic
writing”, “Ouija board”, “Spiritualism” 5/18/01).
Theosophy will be expounded on shortly.
(6) Contemporary Occultism
(7) Contemporary Occult Terminology. Many of the occult

terms used in the Bible and other sources carry the same
or similar connotations in the present day. There are,
however, many terms of more contemporary coinage
that will be mentioned here for the sake of discussion.
The attempt to investigate occult phenomena from a
scientific perspective has come more fully in to play as a
result of the occult “revival” of the Victorian Age (ie. the
setting of Westcott & Hort). Such is now referred to as
“parapsychology” or the study of “parapsychological”
phenomena whereas earlier it was known as the study of
“psychic” phenomena. These phenomena include such
things as clairvoyance, telepathy, precognition, and ESP
(extrasensory perception); and also psychokinesis (the
movement of objects by spirits called “poltergeists”,
which of course are devils). The term “psi” has come to
denote all types of parapsychological phenomena (EB
Online “parapsychological phenomenon” 5/27/01). A
practice called “channeling” is common among occultists
in the present day, in which a spirit called an “ascended
master” (a devil, of course) speaks through a human
“medium”. It is the same old dealing with familiar
spirits mentioned in the Bible, and will be dealt with in

later portions of this study below.
e. Reemphasizing God’s Opposition to Occultism
(1) Deuteronomy 18:10-23. This says, “There shall

not be found among you any one that maketh his son or
his daughter to pass through the fire, or that useth
divination, or an observer of times, or an enchanter, or a
witch, Or a charmer, or a consulter with familiar spirits,
or a wizard, or a necromancer. For all that do these
things are an abomination unto the LORD: and because
of these abominations the LORD thy God doth drive them
out from before thee.” God forbids His people (the
Israelites) to deal with such, and commands them to
destroy anyone or anything that related; such as the
Canaanites whose land they were conquering (Ex 22:18;
34:11-17; Nu 33:50-56; De 18:20). The reason for God’s
fierce opposition to the occult is self-evident (below).
(2) Exodus 34:11-17 “Observe thou that which I

command thee this day: behold, I drive out before thee
the Amorite, and the Canaanite, and the Hittite, and the
Perizzite, and the Hivite, and the Jebusite. Take heed to
thyself, lest thou make a covenant with the inhabitants
of the land whither thou goest, lest it be for a snare in
the midst of thee: But ye shall destroy their altars, break
their images, and cut down their groves: For thou shalt
worship no other god: for the LORD, whose name is
Jealous, is a jealous God: Lest thou make a covenant
with the inhabitants of the land, and they go a whoring
after their gods, and do sacrifice unto their gods, and
one call thee, and thou eat of his sacrifice; And thou take
of their daughters unto thy sons, and their daughters go
a whoring after their gods, and make thy sons go a
whoring after their gods. Thou shalt make thee no

molten gods.” Did Westcott and Hort miss this?
(3) Deduction
f. Discerning the Spirits
g. Conclusion
2. The Sequence of Digression by Westcott and Hort into Occult

Abominations
a. The Hermes Club
b. The Ghostly Guild
c. The Apostles
d. The Metaphysical Society

e. The Eranus Club
f. The Society for Psychical Research
3. The Connection of the Clubs, Guilds and Societies of Westcott

and Hort to New Age Philosophies and the Movement toward
One-World Government
a. Madame Blavatsky and the Theosophical Society
b. Madame Blavatsky and Doctor Westcott
c. The Fruit of Theosophy
d. The League of Nations
e. The Ecumenical Movement

f. The New Age Movement
g. Warning and Exhortation to Christians Regarding the Occult
(1) Beware of Horoscopes
(2) Beware of Fortune-Tellers and Psychics
(3) Beware of Diabolical Music
(4) Avoid or Ask God’s Rebuke on Devils

V. The Plan for Unprecedented Scholastic Opposition to the Received

Text and the King James Bible, and the Consequential Work to
Prepare for a Revision (Actually New Translation) of the Latter
A. The Attitude of Scholars Antagonistic Towards Christianity, Prior

to and Contemporary with the Revision Project, Regarding the
King James Version
1. The Acknowledgement by Alexander Geddes
2. The Word of Dr. Hort Regarding the King James Version
3. The Statement of Leicester Sawyer (1807-1898)
4. The Words of George Barnard Shaw (1856-1950)
B. A Summary of the Motives that Produced such Opposition and the

Opportunities Permitted that Opposition to become Conspiracy
1. The Motives for the Opposition

2. The Opportunities that Permitted Conspiracy
C. The Development of the Conspiracy
1. The Fabrication of a New Greek Text
a. The Heart of the Matter and a Proposed Recension
a. The Work Begins
b. Beware of Lexicons (from Riplinger LKJV 70-73)
c. The Theories Upon Which the Revisers Operated, and the

Consequential Textual Sources they Utilized in the Creation
of their New Greek Text
(1) That the Oldest Manuscripts are the Best

(2) The Practice of Critical Intuition
(3) Conflation Assumed
(4) The Imagined Lucian Recension
(5) The Theory that the Shorter Reading is to be

Preferred (Brevior Lectio Portior)
(6) The Attempt at UnConflation
d. The Concealment of Heresy
e. The Completion of the New Greek Text
1. The Revisers Seek Authorization and Support for the

Production of their “Bible”
a. Rejection by the Queen

b. Rejection by the Northern Anglican Convocation and the

American Episcopal Church
c. Prematurity Admitted
d. The Turning Point
e. The Cambridge Trio
C. The Process of the Revision of the Authorized Bible, in Reality

being the Production of an Entirely New “Bible”, from the
Correspondingly New (and Corrupt) Greek Text
1. The Formation of the New Testament Revision Committee in

February of 1870
a. The Resolution
b. Refusal of Former Oxford Movement Leaders to Participate
c. Limitations Established by the Convocation for the Revision

Committee
(1) The Terms of the Resolution
(2) Rule Four of the Convocation
(3) Further Limitations
(4) The First Rule of the Committee
d. The Location
e. The American Committees (Cross 1221, Fuller WB 288-89)

2. The Schemes of the Revisers to Circumvent the Limitations and

Dominate the Proceedings
a. The Plan to Dominate
(1) May 28, 1870
(2) June 4, 1870
(3) More Conspiracy to Come
b. The Confidential Circulation of the New Greek Text
(1) The Disadvantage of the Committee
(2) A Corrupt Text Before Unwitting Scholars
(3) Circulation and Secrecy

(4) The Piecemeal Distribution of the Text (Vance 51)
c. The Striving for Diversity Among Committee Members
(1) The Unitarian
(2) The Communion Incident
(3) Committee Members’ Support
3. With the Stage Set the Revision Proceeds (Vance 55-56)
a. The Initial Significant Events
(1) The Distribution of the New Greek Text
(2) The Unitarian Incident

(3) The Resignation of Samuel Wilberforce
c. Further Covert Proceedings
(1) Pre-Circulation of Emendations
(2) Bishop Ellicott drawn into the Conspiracy
(3) Indirect Dealing
b. The Standard Procedure Followed in Revision Committee

Meetings (during which meetings the conspirators took full
advantage of the situation they had rigged)
(1) Proposal of Changes
(2) Opposition to Changes

(3) Defense of the Proposed Changes
(4) The Vote to Implement the Proposed Changes
(5) The Irony of the Situation
(6) The Spurning of the Rules of the Convocation
c. The Behavior of the Conspirators and Its Effects on the Final

Settlement of Committee Membership Composition
(1) A Decrease in Attendance and Participation
(2) Specific Examples (Grady FA 257)
(3) Supporters of Westcott and Hort
(4) The Remaining Conservatives

VI. The Publication of the English Revised Version of the Bible (Beginning
with the New Testament in 1881) and Examination of the Particulars
of this English Text (Here Begins the Laodicean Church Age)
A. A Description of the Laodiciean Church Age
B. The Order of the Publications
1. The New Greek Text
2. The New Testament of the English Revised Version
3. The Old Testament and the Apocrypha
4. A Note About the Titles. The 1881 New Testament was entitled
The New Testament of our Lord and Saviour Jesus Christ,
Translated out of the Greek: Being the Version Set Forth A.D.
1611, Compared with the Most Ancient Authorities and Revised,
A.D. 1881. The Old Testament and whole Bible when they came
out in 1885, were respectively titled The Holy Bible containing
the Old and New Testaments translated out of the original
tongues: being the version set forth A.D. 1611 compared with
the most ancient authorities and revised. Note that except for
the appended words “and revised” it is not quite apparent at all
that the “Bible” was a completely different book from the 1611
(http://www.bible-researcher.com/erv.html).
C. Characteristics of the English Revised Version
1. Corrupt Sources
2. Faulty Translation Technique
3. Poor Use of English
4. Absent References
5. Deceptive References
D. Specific Examples of Corruption in the English Revised Version
1. Attack on the Deity of Christ
2. Weakening the Scriptural Opposition to Sodomy

3. Undermining the Inspiration of the Scripture
4. Casting Doubt Upon the Deity of Christ
5. Opposing the Omnipresence and Deity of Christ
6. Changing the Number of the Beast
7. The Authority for the Alterations
E. A Comparison and Contrast of Various Historical and Theoretical

Greek New Testament Texts (see www.bible-researcher.com) with
the Greek Presumed to Underlie the King James New Testament
1. What Underlies the Text of the King James Version? The

readings of the King James Version were drawn, with the
providential guidance of God, from a number of textual
sources. Most of these seem to have been Greek (of the Textus
Receptus family) while some may have been Latin. The Greek
text that would represent the English conglomerate was
retroactively constructed by Scrivener and first published in
1881 (this is presented in detail below).
2. A Look at “the” Textus Receptus in Comparison and Contrast to

the Text Underlying the King James Version
a. What is “the Textus Receptus”? Be reminded that the

Textus Receptus is not one particular text, but four different
groups of texts differing slightly from one another. The first
group is composed of the editions of Erasmus, while the
next three groups (of Stephanus, Beza and Elzevir) are
largely based on those of Erasmus. All groups differ slightly
from one another, and members of a group (editions) also
differ (though to a lesser degree) from one another.
b. The Statistics. In this case, the statistics that follow utilize

the latter three Textus Receptus groups, viz., those of
Stephanus, Beza and Elzevir. The Textus Recptus, as
represented by these three groups in collation, differs about
297 times from the text underlying the 1769 Edition of the
King James Bible. The statistics are not much different
when compared to the 1611 Edition, but there are some
differences (manifested mostly through de-italicization of
certain passages due to Greek support being present, that
was not present at the time of the 1611 publication).
c. The Significance. Of these 297 approximate differences

between the Textus Receptus and the King James Version,
only about 30 of these significantly alter the meaning of the
meaning of the text. These include (according to the
Syllabus writer) 13 omissions from, 11 substitutions of and
6 additions to the King James text by the Textus Receptus
(a few were previously examined).
3. A Look at “the” Majority Text in Comparison and Contrast to

the Text Underlying the King James Version
a. What is “the” Majority Text? The Majority Text, like the

Textus Receptus (only to a much more extreme degree) is
not a single text, but a hypothetical construction based
upon the collation of a group of extant Greek New
Testament Manuscripts believed to represent the majority.
In this case the statistics pertain to the text constructed by
Hodges & Fastad (more detail later) and published in 1982.
b. Statistics. The Hodges & Farstad Majority Text contains

approximately 1005 readings that differ from the King
James Text. Of these, 678 agree with the Critical Texts
(below) against the King James. 327 of these, however, are
unique differences from both the King James text and the
Critical Texts. It is also interesting to note that the Majority
Text agrees 156 times with the Textus Receptus (as
represented above) against the King James text. It also,
however, agrees 14 times with the King James text against
the Textus Receptus. The King James differs from both the
Textus Receptus and the Majority 9 times. The 14 and 9
differences, however, are not significant alterations.
c. Significance. Out of its 1005 differences with the King

James Text, the Majority Text displays only about 60 things
(according to the judgment of the Syllabus writer) that
significantly change the meaning of the text. Of these
things, 40 are omissions from, 13 substitutions of and 7
additions to the King James text by the Majority Text.
4. The Critical (Minority) Texts
a. Recap
b. Statistics
c. Significance
5. Conclusion
a. The Alexandrians
b. The Antiocheans and Byzantines
c. The Latin and Western Texts
d. Erasmus and the King James Version

VII. The Opposition of Dean John Burgon and Others to the Methods of the
Revisers and their Version; and the Impact of the Theories of
Westcott and Hort upon the Western World (marking A.D. 1881 as the
beginning of the Laodiciean Church Age)
A. About Dean Burgon
1. Early Life
2. Ascension to Position
3. Opposition to the Revisers and their Work
4. Final Accomplishments
5. Disclaimer Regarding Burgon

B. Burgon and Others in Opposition to the Work of Westcott and Hort
1. Burgon’s Initial Discoveries and Rejoinders to the Revisers
2. Defense by Bishop Ellicott
3. Continued Assault by Burgon
4. Scrivener Joins the Assault
5. The Inability of the Revisers to Reply
6. The Stance of the Trinitarian Bible Society
7. The Committee of 1911

C. The Initial Reaction of the Public to the English Revised Version

and Changes of Heart after Examination and Realization
1. Initial Reactions
2. Statistics of Usage in Later Years
D. The Continuing Impact of the Theories of Westcott and Hort
1. The Effect on Textual Criticism: Domination to the Present
a. The Appeal of the Revision Theories
b. The Effect in a Nutshell (Fuller TF 219)
2. The Effect Upon the General Public and Other Repercussions
a. Reviewing the Paganism of the Revisers and the Fruit of

Such Heresy
b. Public Doubt and Presidential Assassination

VIII. A History of the Major Bible Societies and Bible Publishers
A. Introductory Note
B. The Major Bible Societies From 1804 to the Present Day (2002)
1. Bible Societies in General
2. The International Bible Society (IBS)
3. A Note on the Doctrinal Stance of Bible Societies
4. The Gideons International
5. Wycliffe Bible Translators
6. The United Bible Societies (UBS)

C. Major Bible Publishing Companies
1. Thomas Nelson, Inc.
2. A Note on the “Paperback Revolution”
3. Zondervan Publishing House
4. Good News Publishers (and Crossway Books & Bibles)
5. The Lockman Foundation
6. Tyndale House Publishers, Inc.

IX. Significant Textual Works Following the Publication of Revised

Version (the Majority being Opposed to the Textus Receptus and the
King James Version) and the Resistance to them by Bible-believers
A. The Darby Translation (1890)
B. The Precursor to AND Production of the American Bible Revision,

Commonly Known as the American Standard Version (1901)
1. Background (Cross 948-949, 1221)
2. The American Revised Version (1898)
3. The Literary Archetype of Fundamentalist Attacks on the King

James Bible (Ruckman CHBS 40)
4. The American Standard Version (1901)
5. Corrupt Fruit of the ASV Publication

C. The Advent of the Critical Text of the Hebrew Old Testament and
the Adoption of a Corrupt Masoretic Text
1. The First Critical Edition of the Hebrew Old Testament
2. The 1st and 2nd Editions of the Biblia Hebraica Kittel (BHK)
3. The 3rd Edition of the BHK
D. Editions (Traditional and Critical) of the Greek New Testament

During the Late 19th and Early 20th Centuries
1. Introductory Note on Textual Families
a. The Byzantine (Majority) Text
b. The Western Text

c. The Alexandrian Text. This refers to the type of text most

often utilized by Origen and other Church “Fathers” from
Alexandria
2. Editions of the Greek New Testament (Both Traditional and

Critical) From This Time Period, Insignificant So Far As
Translations Into English are Concerned
a. Scrivener (1881, 1894)
b. Weymouth (1886) (Vance 51)
c. Hoskier (1890)
d. Huck (originally by Albert Huck, the latest being produced

by H. Greeven)
e. Weiss (Vance 51)
f. von Soden (1902-13)

g. Souter (1910 and 1947)
h. Vogels (by Heinrich Joseph Vogels)
i. Merk (by Augustinus Merk, S.J.)
j. Bover (by Jose Maria Bover, S.J.)
3. The Critical Texts of Nestle from 1898 to the Mid-20 th Century:

the Novum Testamentum Graece
a. The 1st through the 12th Editions
b. The 13th through the 20th Editions

E. Notable (but Corrupt) English Bible Versions of the Early 20th

Century as Derived from the Corrupt Hebrew and Greek Texts
Discussed Up to this Point
1. The Emphasized Bible (1902)
2. The Holy Bible: An Improved Edition (1912)
3. The Holy Bible: A New Translation (1926)
4. The Complete Bible: An American Translation (1931)
5. The Bible in Basic English (BBE) of 1949-1950
E. Opposition to the Critical Texts and the New Bible Versions by

Bible-believers in the Earlier Half of the 20th Century
IX. Significant Hebrew, Greek and Translated Works through the Latter
Half of the 20th Century (the Majority being Opposed to the Textus
Receptus and the King James Version) to the Present Day
A. Editions of the Biblia Hebraica Kittel (BHK) (Hebrew Old

Testament) the succeeding Biblia Hebraica Stuttgartensia (BHS)
1. The BHK and the Dead Sea Scroll Readings
2. The Biblia Hebraica Stuttgartensia (BHS)
B. Editions of the Greek New Testament During the Latter Half of the
20th Century (Again it is from these Texts that Most of the New
Bible Versions of this Time Period were Translated)
6. Editions of the Greek New Testament from this Time Period

Insignificant so far as Translations into English is Concerned
a. Tasker (by R.V.G. Tasker)
b. Swanson (by Reuben J. Swanson)

c. Hodges and Fastad (by Zane L. Hodges and Arthur C.

Farstad)
7. Nestle (Aland) Texts of the Latter Half of the 20 th Century (still

the Novum Testamentum Graece)
a. Nestle’s 21st (of 1952) through 25th Editions
b. The Nestle-Aland 26th (1979) and 27th Editions
c. The Return of Modern Scholarship to the Textus Receptus
8. The United Bible Societies (UBS) Editions (from 1966 to 1993)

of the Greek New Testament
a. The 1st and 2nd Editions
b. The 3rd and 4th Editions

c. The Adoption of the UBS 3rd Edition as the Nestle-Aland
d. The Widespread Use of the UBS 3rd Edition of Aland and

Metzger
C. Significant English Bible Versions of the Latter Half of the 20 th

Century (mainly Vance) from Hebrew and Greek Texts Discussed
Up to this Point (Most of Which are Corrupt)
1. Introduction: New Bible Versions Attain Lasting Prominence
a. Factors Leading to this New Prominence
b. A Note on Roman Catholic Influence and Works
c. A Note on Incomplete or Colloquial Publications

2. The Revised Standard Version (RSV) of 1952
a. Chronology
b. Textual Basis
3. The Holy Bible from Ancient Eastern Manuscripts (1957)
4. The Holy Bible: The Berkeley Version in Modern English (1959)
5. The New World Translation (NWT) of 1961
6. The Amplified Bible (AMP) of 1965
7. Good News for Modern Man (1966)
8. The New Scofield Reference Bible (1967)

9. The Modern Language Bible (MLB) of 1969
10.The New English Bible (NEB) of 1970
11.The Living Bible (TLV) of 1971
12.The New American Standard Bible (NAS or NASB) of 1971
a. Production
b. Basis
13.The Bible in Living English (BLE) of 1972
14.The Common Bible (1973)

15.The Good News Bible (GNB) of 1976 (first published as Good

News for Modern Man: The New Testament in Today’s English
Version (TEV) in 1966)
16.The New International Version (NIV) of 1978
a. Chronology
b. Textual Sources
17.The Sacred Scriptures (1981)
18.The New King James Version (NKJV) of 1982
a. Publication
b. Sources
19.The New Century Version (1987)
20.The Revised English Bible (REB) of 1989
21.The New Revised Standard Version (NRSV) of 1989
22.The Contemporary English Version (CEV) of 1991
23.The New International Version Inclusive language edition

(NIVI) of 1996
24.The New International Reader’s Version (NIrV) of 1996

25.The New Living Translation (NLT) of 1996
a. The Translators and Their Methods
b. The Sources Utilized by the Translators
26.The English Standard Version (ESV) of 2001
27.Today’s New International Version (TNIV) of 2002
28.The International Standard Version (ISV) of 2002
29.The World English Bible (WEB)

30.The Holman Christian Standard Bible (HCSB)
31.Modern American Standard Version (MASV). This version is

currently (2002) in the works as a revision and update of the
American Standard Version
D. Overtly Roman Catholic Bibles of the 20th Century)
1. The Holy Bible: A Translation from the Latin Vulgate (1955)
2. The Jerusalem Bible (1966)
3. The New American Bible (NAB) of 1970
4. The New Jerusalem Bible (1985)

E. New Bible Versions (Complete Bibles Only) Actually Translated

from the Textus Receptus or (Claiming to be) Simply Updating the
Text of the King James Version
1. The Tercentenary Commemoration Bible (1911)
2. The Scofield Reference Bible (1909 and 1917)
3. The King James II Version (1970)
4. The Modern King James Version (1990)
5. The 21st Century King James Version (KJ21) of 1994
6. The Third Millennium Bible (TMB) or New Authorized Version

(NAV) of 1998 (“Authorized” by whom?)
X. Reasons Given for the Alleged Necessity of New Bible Versions and
the Detailed Refutation of Such Reasons
A. Alleged Reasons for the Production of New Bible Versions
1. The Source Text for the King James Bible is Based Entirely
Upon Late Manuscripts: the Oldest and Best Manuscripts Being
Formerly Unavailable
2. The Language of the King James Version is Obsolete and
3. There are Errors in the King James Bible Requiring Correction.
4. King James was a Homosexual (i.e. Sodomite) and an

Authoritarian Bigot Like Many of the Translators that He
Commissioned
B. A Refutation of Alleged Needs for Revision or (Contemporary)

Editing of the King James Version: and Other Reasons Why the
King James Version Should be Relied Upon As Is
1. A Few Late Manuscripts Versus Older and Better Manuscripts
a. Did Erasmus Really Use Only a Few Late Manuscripts?
b. Were the Controversial Readings Introduced by Erasmus

Incorrect Simply because They were not Found in the
Greek?
c. Can the Bible be Corrected by Recently Discovered “Older

and Better” Manuscripts?
2. Is the King James Version is “Too Old-Fashioned” and was the

Word of God Ever Meant to be Understood by “Just Anyone”?
a. The Word of God is Not Something that is Indiscriminately

Revealed and Understood
b. Not a Gnostic Position

c. Understanding of the Word of God Comes from Receiving

and Submitting to the Holy Spirit of God
d. The Fact That God Can Use New Bible Versions Does Not
Mean They Are Right
3. It is Unnecessary to Update the Language of the King James

Version Any Further
a. The Development of the English Language
b. The English Language of 1611
c. The Unique Personal and Vocational Qualities of the

Translators
d. Consequently the Work of the Translators Cannot Likely be

Matched Let Alone Surpassed
e. Historical Quote Regarding the Translators
f. The Uniqueness of the English Used in the Authorized

Version
g. Various Methods Through Which King James English May Be

Understood
h. The English of the Authorized Version is the Technical

Language of the Christian Walk
i. Secular References in Relation to Understanding the King

James Version
4. Besides Printing and Spelling Errors, the Only Definite Bible

Errors are Apparent Errors
a. Apparent Scientific Errors
b. Apparent Textual Errors
c. Apparent Developmental Errors
5. King James Was Not Effeminate Nor His Harsh Treatment of

Believers Undermine the King James Bible
6. Steps of Faith According to the Scripture in Perceiving and

Accepting What the King James Bible Is
a. There are Numerous Scripture References for the

Inspiration, Purity and Preservation of the Word of God
b. If the Word Preservation in the Bible is Taken Literally, No

Other Bible Translation Comes as Close as the King James
Version to Matching the Description
7. The Fruit of the Use of the King James Bible Over the Centuries
Bears Witness to It as God’s Chosen Vessel for Communicating
His Word in Written Form Since 1611
a. The Political, Social, Military, Evangelistic, Economic and

Technological Impact of the Word of God Over the Past Four
Hundred Years
b. The Practical Necessity of Utilizing the King James Bible in

Churches
c. The Personal Spiritual Potential of Taking the Word of God

Seriously
d. Take the Right Bible Seriously
8. The Time is Right for Neither a New Translation (from the

“Correct” Text) Nor Even an Update of the King James Version
9. Particular Textual Differences in Editions of the King James

Version
10.The True Motives (Past, Present and Future) Behind the

Publication of New Bible Versions
a. Initial Motives
b. Disclaimer
c. Later Motives
d. Most Recent Motives
e. Qualities of Contemporary New Versions Betraying Motives
f. The Limited Value of New Versions

XI. A Brief History of the “King James Only” Position
A. The Beginning
B. The Attitude of Philadelphian Preachers and Other Men of God
C. The Transitional Period: A Concise History of Fundamentalism and

the Events Leading up to It
1. Background
2. The Reactionary Movements of the Early 20th Century:

Pentecostalism, Fundamentalism and Evangelicalism
a. Pentecostalism
b. Evangelicalism
c. Fundamentalism
3. Significant Supporters of King James Bible Inerrancy During

the Early and Middle 20th Century
a. William Aberhart (1878-1943)
b. Mark Buch (1910-1995)
D. The King James Only Position of the Present Day
1. Benjamin G. Wilkinson, Ph.D.

2. Jaspar James Ray
3. Dr. Edward F. Hills
4. Dr. Peter S. Ruckman
5. Dr. David Otis Fuller
6. D.A. Waite
7. David W. Cloud
8. Gail A. Riplinger
E. Double-Standards (Errors) to be Aware of in the King James Only

Community
1. That the Majority Text is Identical with the Received Text (the
Textus Receptus)
2. That the King James Bible was Translated Solely and Exactly
from the Textus Receptus
3. That the Old Latin and Waldensian Bibles are of the Traditional
Type
4. That All King James Translators Were Men of God
5. That The King James Bible Was Never Copyrighted.

6. That The Revised Version and the Greek Text Underlying It are
Heretical Because Westcott & Hort were Heretical
7. The English New Testament of Westcott & Hort (1881) Could

Not Represent a Restoration of the True Scripture Because God
Would Not Have Allowed His Word to be Hidden for 1800 Years
8. That There Are No “Errors” in the King James Bible
a. Clarification of the Term “Error”
b. The Description of the Bible Within Itself
9. That Bible Scholars Who Attacked the Work of Westcott & Hort
and Other New Versions Believed in King James Bible Inerrancy
10.That Certain Types of New Version Alterations Are Justifiable

Reasons for Repudiating those Versions
11. That All Those Who Have Taken Part in the Translating and
Publishing of New Bible Versions are Unsaved or Apostate
F. Conclusion Regarding the Present-Day King James Only Movement
1. Fundamentalists in Precursor to the Movement.
2. Background Leading to the Independent Baptist Movement.
3. Bible-believers Lead the Movement.
4. Fundamental Baptists Rejoin the Movement.
5. Differences Between Bible-believers and Fundamentalists.
6. Polarization.
7. Independent, Fundamental, Bible-believing Baptists.
8. Differences in King James Only Positions.

XII. An Examination of Critical Bible Verses Whose Meanings have been

Significantly Altered in New Versions of the Bible (specifically in the
NKJV, the NIV, the NASB and the RSV)
A. Old Testament Passages Altered or Omitted by New Bible Versions
1. Genesis 1:29 “And God said, Behold, I have given you every
herb bearing seed, which is upon the face of all the earth, and
every tree, in the which is the fruit of a tree yielding seed; to
you it shall be for meat.”
a. NKJV: ‘And God said, "See, I have given you every herb that
yields seed which is on the face of all the earth, and every
tree whose fruit yields seed; to you it shall be for food.’
b. NIV: ‘Then God said, "I give you every seed-bearing plant
on the face of the whole earth and every tree that has fruit
with seed in it. They will be yours for food.’
c. NASB: ‘Then God said, “Behold, I have given you every
plant yielding seed that is on the surface of all the earth,
and every tree which has fruit yielding seed; it shall be food
for you;’
d. RSV: ‘And God said, “Behold, I have given you every plant
yielding seed which is upon the face of all the earth, and
every tree with seed in its fruit; you shall have them for
food.’
2. Genesis 3:4-5 “And the serpent said unto the woman, Ye shall
not surely die: For God doth know that in the day ye eat
thereof, then your eyes shall be opened, and ye shall be as
gods, knowing good and evil.”
a. NKJV: ‘Then the serpent said to the woman, "You will not
surely die. For God knows that in the day you eat of it your
eyes will be opened, and you will be like God, knowing good
and evil."’
b. NIV: ‘"You will not surely die," the serpent said to the
woman. "For God knows that when you eat of it your eyes
will be opened, and you will be like God, knowing good and
evil."’
c. NASB: ‘The serpent said to the woman, “You surely will not
die! For God knows that in the day you eat from it your eyes
will be opened, and you will be like God, knowing good and
evil.”’
d. RSV: ‘But the serpent said to the woman, “You will not die.
For God knows that when you eat of it your eyes will be
opened, and you will be like God, knowing good and evil.”’
3. Genesis 22:18 “And in thy seed shall all the nations of the
earth be blessed; because thou hast obeyed my voice.”
a. NKJV: OK
b. NIV: ‘“…and through your offspring all nations on earth will
be blessed, because you have obeyed me."’ [‘seed’ instead
of offspring is relegated to a footnote]
c. NASB: Text OK but ‘offspring’ is suggested in place of seed
by a footnote.
d. RSV: ‘“…and by your descendants shall all the nations of
the earth bless themselves, because you have obeyed my
voice”’
4. Job 13:15 “Though he slay me, yet will I trust in him: but I will
maintain mine own ways before him.”
a. NKJV: OK
b. NIV: ‘Though he slay me, yet will I hope in him; I will
surely defend my ways to his face.’ [alternate reading, “He
will surely slay me; I have no hope – yet I will…” is
suggested in footnote]
c. NASB: ‘Though He slay me, I will hope in Him. Nevertheless
I will argue my ways before Him.’
d. RSV: ‘Behold, he will slay me; I have no hope; yet I will

defend my ways to his face.’
5. Job 19:26 “And though after my skin worms destroy this body,
yet in my flesh shall I see God:”
a. NKJV: OK
b. NIV: ‘And after my skin has been destroyed, yet in my flesh
I will see God;’ [footnote suggests alternate reading as ‘And
after I awake, though this [body] has been destroyed, then
apart from my flesh I will see God;’]
c. NASB: ‘“Even after my skin is destroyed, Yet from my flesh
I shall see God;’
d. RSV: ‘and after my skin has been thus destroyed, then from
my flesh I shall see God,’ [footnote suggests ‘from my flesh’
should be ‘without my flesh’]
6. Psalm 12:6-7 “The words of the LORD are pure words: as silver
tried in a furnace of earth, purified seven times. [7] Thou shalt
keep them, O LORD, thou shalt preserve them from this
generation for ever.”
a. NKJV: OK
b. NIV: ‘And the words of the LORD are flawless, like silver
refined in a furnace of clay, purified seven times. O LORD,
you will keep us safe and protect us from such people
forever.’
c. NASB: ‘The words of the LORD are pure words; As silver
tried in a furnace on the earth, refined seven times. You, O
LORD, will keep them; You will preserve him from this
generation forever.’
d. RSV: ‘The promises of the LORD are promises that are pure,
silver refined in a furnace on the ground, purified seven
times. Do thou, O LORD, protect us, guard us ever from this
generation.’
7. Proverbs 8:18 “Riches and honour are with me; yea, durable
riches and righteousness.”
a. NKJV: OK
b. NIV: ‘With me are riches and honor, enduring wealth and
prosperity.’
c. NASB: OK
d. RSV: ‘Riches and honor are with me, enduring wealth and
prosperity.’
8. Proverbs 21:21 “He that followeth after righteousness and

mercy findeth life, righteousness, and honour.”
a. NKJV: OK
b. NIV: ‘He who pursues righteousness and love finds life,
prosperity and honor.’ [rendition of ‘prosperity’ as
‘righteousness’ is relegated to a footnote]
c. NASB: ‘He who pursues righteousness and loyalty Finds life,
righteousness and honor.’
d. RSV: ‘He who pursues righteousness and kindness will find
life and honor.’ [‘righteousness’ relegated to footnote]
9. Isaiah 7:14 “Therefore the Lord himself shall give you a sign;
Behold, a virgin shall conceive, and bear a son, and shall call
his name Immanuel.”
a. NKJV: OK
b. NIV: OK
c. NASB: OK
d. RSV: ‘Therefore the Lord himself will give you a sign.
Behold, a young woman [“virgin” is consigned to footnote]
shall conceive and bear a son, and shall call his name
Immanuel.’
10.Isiaiah 14:12 “How art thou fallen from heaven, O Lucifer, son
of the morning! how art thou cut down to the ground, which
didst weaken the nations!”
a. NKJV: Text OK but footnote states that Lucifer is “literally

Day Star”.
b. NIV: ‘How you have fallen from heaven, O morning star,
son of the dawn! You have been cast down to the earth, you
who once laid low the nations!’
c. NASB: ‘“How you have fallen from heaven, O star of the
morning, son of the dawn! You have been cut down to the
earth, You who have weakened the nations!’
d. RSV: ‘“How you are fallen from heaven, O Day Star, son of
the Dawn! How you are cut down to the ground, you who
laid the nations low!’
11.Daniel 3:25 “He answered and said, Lo, I see four men loose,
walking in the midst of the fire, and they have no hurt; and the
form of the fourth is like the Son of God.”
a. NKJV: Text OK but footnote suggests alternate ending as ‘a

son of the gods’.
b. NIV: ‘He said, “Look! I see four men walking around in the
fire, unbound and unharmed, and the fourth looks like a son
of the gods.”’
c. NASB: ‘He said, “Look! I see four men loosed and walking
about in the midst of the fire without harm, and the
appearance of the fourth is like a son of the gods!”’
d. RSV: ‘He answered, “But I see four men loose, walking in
the midst of the fire, and they are not hurt; and the
appearance of the fourth is like a son of the gods.”’
12.Micah 5:2 “But thou, Bethlehem Ephratah, though thou be little

among the thousands of Judah, yet out of thee shall he come
forth unto me that is to be ruler in Israel; whose goings forth

have been from of old, from everlasting.”
a. NKJV: OK
b. NIV: ‘"But you, Bethlehem Ephrathah, though you are small
among the clans of Judah, out of you will come for me one
who will be ruler over Israel, whose origins are from of old,
from ancient times."’
c. NASB: OK
d. RSV: ‘“But you, O Bethlehem Ephrathah, who are little to be
among the clans of Judah, from you shall come forth for me
one who is to be ruler in Israel, whose origin is from of old,
from ancient days.”’
13.Zechariah 9:9 “Rejoice greatly, O daughter of Zion; shout, O

daughter of Jerusalem: behold, thy King cometh unto thee: he
is just, and having salvation; lowly, and riding upon an ass, and
upon a colt the foal of an ass.”
a. NKJV: OK
b. NIV: OK? ‘“Rejoice greatly, O Daughter of Zion! Shout,
Daughter of Jerusalem! See, your king comes to you,
righteous and having salvation, gentle and riding on a
donkey, on a colt, the foal of a donkey.”’
c. NASB: OK
d. RSV: ‘“Rejoice greatly, O daughter of Zion! Should aloud, O
daughter of Jerusalem! Lo, your king comes to you;
triumphant and victorious is he, humble and riding on an
ass, on a colt the foal of an ass.”’
B. New Testament Passages of Scripture Altered or Omitted by New

Bible Versions
1. Matthew 5:22 “But I say unto you, That whosoever is angry

with his brother without a cause shall be in danger of the
judgment: and whosoever shall say to his brother, Raca, shall
be in danger of the council: but whosoever shall say, Thou fool,
shall be in danger of hell fire.”
a. NKJV: The text is OK but a footnote indicates that the “NU”

(ie. Nestle and UBS “the modern eclectic or critical text,
which depends heavily upon the Alexandrian type of text”)
(NKJV vii) omits “without a cause”.
b. NIV: ‘But I tell you that anyone who is angry with his
brother will be subject to judgment. Again, anyone who
says to his brother, `Raca,' is answerable to the Sanhedrin.
But anyone who says, `You fool!' will be in danger of the
fire of hell.’ [‘without cause’ is relegated to footnote as
being in some manuscripts, which according to the UBS 3rd
Edition outnumber their (sometimes illegible) opponents by
about 3-to-1]
c. NASB: ‘“But I say to you that everyone who is angry with
his brother shall be guilty before the court; and whoever
says to his brother, ‘You good-for-nothing,’ shall be guilty
before the supreme court; and whoever says, ‘You fool,’
shall be guilty enough to go into the fiery hell.”’
d. RSV: ‘But I say to you that every one who is angry with his
brother shall be liable to judgment; whoever insults his
brother shall be liable to the council, and whoever says,
'You fool!' shall be liable to the hell of fire.’ [‘without a
cause’ after the first ‘brother’ is relegated to a footnote
stating ‘Other ancient authorities insert’]
2. Matthew 7:14 “Because strait is the gate, and narrow is the

way, which leadeth unto life, and few there be that find it.”
a. NKJV: ‘Because narrow is the gate and difficult is the way

which leads to life, and there are few who find it.’
b. NIV: OK
c. NASB: OK
d. RSV: ‘For the gate is narrow and the way is hard, that
leads to life, and those who find it are few.’
3. Matthew 9:13 “But go ye and learn what that meaneth, I will

have mercy, and not sacrifice: for I am not come to call the
righteous, but sinners to repentance.”
a. NKJV: Text OK but marginal note states NU does not have

‘to repentance’.
b. NIV: OK except ‘to repentance’ is omitted from end of verse
without note.
c. NASB: ‘“But go and learn what this means: ‘I DESIRE
COMPASSION, AND NOT SACRIFICE,’ for I did not come to call the
righteous, but sinners.”’
d. RSV: OK except ‘to repentance’ is omitted from end of verse
without note.
4. Matthew 17:21 “Howbeit this kind goeth not out but by prayer
and fasting.”
a. NKJV: Text OK but footnote indicates that Nestle and UBS

texts omit verse.
b. NIV: Verse omitted from the text with no indication.
c. NASB: Verse OK in text but denied in footnote as not being
present in “early manuscripts” although the manuscripts
containing it outnumber others more than three-to-one
according to the UBS 3rd Edition.
d. RSV: Verse omitted from text and relegated to footnote.
5. Matthew 18:11 “For the Son of man is come to save that which
was lost.”
a. NKJV: Text OK but footnote indicates that Nestle and UBS

texts omit verse
b. NIV: Omitted from text.
c. NASB: OK in text but denied in footnote as not being
present in “early manuscripts” although UBS lists twice as
many positive witnesses.
d. RSV: Verse omitted from text and relegated to footnote.
6. Matthew 27:35 “And they crucified him, and parted his

garments, casting lots: that it might be fulfilled which was
spoken by the prophet, They parted my garments among them,
and upon my vesture did they cast lots.”
a. NKJV: Text OK but footnote indicates that the Majority text

as well as Nestle and UBS omit the rest of the verse after
the first ‘lots’.
b. NIV: ‘When they had crucified him, they divided up his
clothes by casting lots.’ [the rest of the verse is relegated
to a footnote as being in only “a few late manuscripts”].
c. NASB: ‘And when they had crucified Him, they divided up
His garments among themselves by casting lots.’ [the rest
of the verse is omitted WITH NO INDICATION]
d. RSV: ‘And when they had crucified him, they divided his
garments among them.’ [the rest of the verse is omitted
WITH NO INDICATION]
7. Matthew 27:54 “Now when the centurion, and they that were
with him, watching Jesus, saw the earthquake, and those
things that were done, they feared greatly, saying, Truly this
was the Son of God.”
a. NKJV: OK
b. NIV: Text OK but footnote suggests ‘a son’ instead of ‘the

Son’.
c. NASB: Text OK but footnote suggests ‘a son of God or a son
of a god’.
d. RSV: Text OK but footnote suggests ‘a son’ instead of ‘the
Son’.
8. Mark 6:11 “And whosoever shall not receive you, nor hear you,
when ye depart thence, shake off the dust under your feet for a
testimony against them. Verily I say unto you, It shall be more
tolerable for Sodom and Gomorrha in the day of judgment, than
for that city.”
a. NKJV: Text OK but footnote states that “NU” omits verse

from ‘Verily’ on.
b. NIV: ‘And if any place will not welcome you or listen to you,
shake the dust off your feet when you leave, as a testimony
against them.’ [rest of verse omitted without note].
c. NASB: ‘“Any place that does not receive you or listen to
you, as you go out from there, shake the dust off the soles
of your feet for a testimony against them.”’ [rest of the
verse is omitted without note]
d. RSV: ‘And if any place will not receive you and they refuse
to hear you, when you leave, shake off the dust that is on
your feet for a testimony against them.”’ [the rest of the
verse is omitted without note]
9. Mark 9:45-46 “And if thy foot offend thee, cut it off: it is better
for thee to enter halt into life, than having two feet to be cast
into hell, into the fire that never shall be quenched: [46]
Where their worm dieth not, and the fire is not quenched.”
a. NKJV: Text OK but marginal note indicates NU omits the

rest of the text from ‘into the fire’ on.
b. NIV: ‘And if your foot causes you to sin, cut it off. It is

better for you to enter life crippled than to have two feet
and be thrown into hell’ [the rest of the verse is omitted
with a note stating the rest as being in “some
manuscripts”].
c. NASB: OK in text but latter part of verse after ‘hell’ is
denied as having been in “early manuscripts”.
d. RSV: OK in text but latter part of verse after ‘hell’ is denied
as having not been in “the best ancient authorities”.
According to the UBS 3rd Edition these include B and Aleph
with several others but are outnumbered almost two-to-one
by witnesses that include that text (that’s all that they give,
anyway).
10.Mark 15:28 “And the scripture was fulfilled, which saith, And
he was numbered with the transgressors.”
a. NKJV: The text is OK but a marginal note indicates that the

“NU” omits this verse.
b. NIV: Verse omitted with note stating it and that it is in
“some manuscripts”.
c. NASB: OK in text but denied in footnote as having not been
in “early manuscripts”.
d. RSV: Omits verse from the text and relegates it to a
footnote as inserted by “other ancient authorities”.
11.Mark 16:9-20 (“The Last Twelve Verses of Mark”). Manuscript

evidence in favor of this passage is overwhelming, as Dean
John Burgon demonstrated and as is referred to by Grady (in
the chapter by this name – The Last 12 Verses -- in his book
FA). The presence of this passage in the King James Version
has attracted the support of some conservative Pentecostals.
a. NKJV: The text is OK but a marginal note indicates that the

“NU” has bracketed the reference as not in the original text;
it also states that although the reference is missing in Aleph

and “B” it is in “nearly all other mss”.
b. NIV: A note stating “The most reliable early manuscripts
and other ancient witnesses do not have Mark 16:9-20”
precedes the verses in the text.
c. NASB: Text OK but with note stating that “late
manuscripts” add it.
d. RSV: Relegates entire passage to footnote as being added
by “other texts and versions”.
12.Luke 1:34 “Then said Mary unto the angel, How shall this be,
seeing I know not a man?”
a. NKJV: OK
b. NIV: OK
c. NASB: OK
d. RSV: ‘And Mary said to the angel, “How can this be, since I
have no husband?”’
13.Luke 2:33 “And Joseph and his mother marveled at those

things which were spoken of him.”
a. NKJV: The text is OK but a marginal note mentions the

“NU” rendering as ‘His father and mother’.
b. NIV: ‘The child’s father and mother marveled at what was
said about him.’
c. NASB: ‘And His father and mother were amazed at the
things which were being said about Him.’
d. RSV: ‘And his father and his mother marveled at what was
said about him;’
14.Luke 4:4 “And Jesus answered him, saying, It is written, That

man shall not live by bread alone, but by every word of God.”
a. NKJV: Text OK but footnote states NU omits ‘but by every

word of God’.
b. NIV: ‘Jesus answered, “It is written: ‘Man does not live on
bread alone.’ [Rest of verse omitted without note]
c. NASB: ‘And Jesus answered him, “It is written, ‘MAN SHALL
NOT LIVE ON BREAD ALONE.’”’ [Rest of verse omitted without

note]
d. RSV: ‘And Jesus answered him, “It is written, ‘Man shall not
live by bread alone.’”’ [Rest of verse omitted without note]
15.Luke 4:8 “And Jesus answered and said unto him, Get thee
behind me, Satan: for it is written, Thou shalt worship the Lord
thy God, and him only shalt thou serve.”
a. NKJV: Text OK but marginal note states NU omits ‘“Get

behind Me, Satan”.’
b. NIV: ‘Jesus answered, “It is written: ‘Worship the Lord your
God and serve him only.’” [rest of verse omitted without
note]
c. NASB: ‘Jesus answered him, “It is written, ‘YOU SHALL
WORSHIP THE LORD YOUR GOD AND SERVE HIM ONLY.’”’ [rest of
verse omitted without note]
d. RSV: ‘And Jesus answered him, “it is written, ‘You shall
worship the Lord you God, and him only shall you serve.’”’
[rest of verse omitted without note]
16.Luke 9:55-56 “But he turned, and rebuked them, and said, Ye

know not what manner of spirit ye are of. [56] For the Son of
man is not come to destroy men's lives, but to save them. And
they went to another village.”
a. NKJV: The text is OK but a marginal note states that the

“NU” omits the rest of the verse beginning with ‘and said’.
b. NIV: ‘But Jesus turned and rebuked them, and [note here
states “some manuscripts” add the rest of the verse] they
went to another village.’
c. NASB: OK
d. RSV: ‘But he turned and rebuked them. And they went on
to another village.’ [The rest of the two verses is relegated
to a footnote with the statement that “other ancient
authorities add”]
17.Luke 11:2 “And he said unto them, When ye pray, say, Our
Father which art in heaven, Hallowed be thy name. Thy
kingdom come. Thy will be done, as in heaven, so in earth.”
a. NKJV: The text is OK but the marginal note indicates the

“NU” deletion of ‘Our’, ‘in heaven’ and the rest of the verse
beginning with ‘Your will’ [i.e. Thy will]
b. NIV: He said to them, ‘When you pray, say: “‘Father [note
states some manuscripts read “Our Father in heaven”],
hallowed be your name, your kingdom come [note states
“some manuscripts” read ‘May your will be done on earth as
it is in heaven.’].
c. NASB: ‘And He said to them, “When you pray, say: Father,
hallowed be Your name. Your kingdom come.’ [Footnote
states that “later manuscripts” do contain the rest of the
verse (as in the KJV quotation above)]
d. RSV: ‘Father, hallowed be thy name. Thy kingdom come.’
[Rest of verse omitted with no footnote indication]
18.Luke 24:40 “And when he had thus spoken, he shewed them

his hands and his feet.”
a. NKJV: Text OK and marginal note states that some printed

NT’s omit the verse although it is found in most Greek
manuscripts.
b. NIV: OK
c. NASB: OK
d. RSV: Omits verse and relegates it to footnote which ‘other
ancient authorities add’.
19.Luke 24:51 “And it came to pass, while he blessed them, he

was parted from them, and carried up into heaven.”
a. NKJV: OK
b. NIV: OK
c. NASB: OK
d. RSV: Text OK but footnote indicates “other ancient
authorities” omit ‘and… carried up into heaven.’
20.John 1:3 “All things were made by him; and without him was
not any thing made that was made.”
a. NKJV: OK
b. NIV: ‘Through him all things were made; without him
nothing was made that has been made.’
c. NASB: ‘All things came into being through Him, and apart
from Him nothing came into being that has come into
being.’
d. RSV: ‘All things were made through him, and without him
was not anything made that was made.’ [Footnote suggests
dropping “that was made”]
21.John 1:14 “And the Word was made flesh, and dwelt among
us, (and we beheld his glory, the glory as of the only begotten
of the Father,) full of grace and truth.”
a. NKJV: OK
b. NIV: ‘The Word became flesh and made his dwelling among
us. We have seen his glory, the glory of the One and Only
[note states “or Only begotten”], who came from the
Father, full of grace and truth.’
c. NASB: ‘And the Word became flesh, and dwelt among us,
and we saw His glory, glory as of the only begotten from the
Father, full of grace and truth.’
d. RSV: ‘And the Word became flesh and dwelt among us, full
of grace and truth; we have beheld his glory, glory as of the
only Son from the Father.’
22.John 1:18 “No man hath seen God at any time, the only
begotten Son, which is in the bosom of the Father, he hath
declared him.”
a. NKJV: Verse OK but marginal note gives NU’s rendering of

‘Son’ as ‘God’.
b. NIV: ‘No one has ever seen God, but God the One and Only’
[note states some manuscripts say “the only (begotten)
Son”], who is at the Father’s side, has made him known.
c. NASB: ‘No one has seen God at any time; the only begotten
God who is in the bosom of the Father, He has explained
Him.’
d. RSV: ‘No one has ever seen God; the only Son, who is in the
bosom of the Father, he has made him known.’ [Footnote
suggests rendering of ‘Son’ as ‘God’ due to “other ancient
authorities”]
23.John 3:13 “And no man hath ascended up to heaven, but he

that came down from heaven, even the Son of man which is in
heaven.”
a. NKJV: Text OK but marginal note states NU omits ‘who is in

heaven’ [i.e. which is in heaven]
b. NIV: No one has ever gone into heaven except the one who
came from heaven—the Son of Man [notes states that some
manuscripts add ‘who is in heaven’].
c. NASB: ‘No one has ascended into heaven, but He who

descended from heaven: the Son of Man.’ [Rest of verse
omitted without note]
d. RSV: ‘No one has ascended into heaven but he who
descended from heaven, the Son of man.’ [the rest of the
verse is relegated to a footnote as added by “other ancient
authorities”]
24.John 3:16 “For God so loved the world, that he gave his only
begotten Son, that whosoever believeth in him should not
perish, but have everlasting life.”
a. NKJV: OK
b. NIV: ‘For God so loved the world that he gave his one and
only Son, that whoever believes in him shall not perish but
have eternal life.’
c. NASB: OK but changes ‘everlasting’ to ‘eternal’.
d. RSV: ‘For God so loved the world that he gave his only Son,
that whoever believes in him should not perish but have
eternal life.’
25.Acts 1:3 “To whom also he shewed himself alive after his
passion by many infallible proofs, being seen of them forty
days, and speaking of the things pertaining to the kingdom of
God:”
a. NKJV: Text OK but marginal note defines infallible as

“unmistakable”.
b. NIV: ‘After his suffering, he showed himself to these men
and gave many convincing proofs that he was alive. He
appeared to them over a period of forty days and spoke
about the kingdom of God.’
c. NASB: ‘To these He also presented Himself alive after His
suffering, by many convincing proofs, appearing to them
over a period of forty days and speaking of the things

concerning the kingdom of God.’
d. RSV: ‘To them he presented himself alive after his passion
by many [“infallible” omitted without a note] proofs,
appearing to them during forty days, and speaking of the
kingdom of God.’
26.Acts 3:13 “The God of Abraham, and of Isaac, and of Jacob, the
God of our fathers, hath glorified his Son Jesus; whom ye
delivered up, and denied him in the presence of Pilate, when he
was determined to let him go.”
a. NKJV: OK
b. NIV: ‘Son’ changed to ‘servant’ without note.
c. NASB: ‘Son’ changed to ‘servant’ without note.
d. RSV: ‘The God of Abraham and of Isaac and of Jacob, the
God of our fathers, glorified his servant [‘child’ is given in
footnote as alternate] Jesus, who you delivered up and
denied in the presence of Pilate, when he had decided to
release him.’
The same alteration occurs in Acts 3:26 in some versions.
27.Acts 4:27 “For of a truth against thy holy child Jesus, whom
thou hast anointed, both Herod, and Pontius Pilate, with the
Gentiles, and the people of Israel, were gathered together,”
a. NKJV: OK
b. NIV: ‘child’ is changed to ‘servant’ without note.
c. NASB: ‘child’ changed to ‘servant’ without note.
d. RSV: ‘for truly in this city there were gathered together
against thy holy servant [footnote: Or ‘child’] Jesus, who
thou didst anoint, both Herod and Pontius Pilate, with the
Gentiles and the peoples of Israel,’
The same alteration occurs in Acts 4:30 in some versions.
28.Acts 8:37 “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.”
a. NKJV: Text OK but marginal note states that the “NU” and
Majority texts omit the verse while it is found in Western
texts including the Latin tradition.
b. NIV: Verse omitted with note stating that it is added by
“some late manuscripts”.
c. NASB: Text OK but note states that “early mss do not
contain this v”.
(1) RSV: Omitted from text (relegated to footnote).
29.Acts 17:22 “Then Paul stood in the midst of Mars' hill, and
said, Ye men of Athens, I perceive that in all things ye are too
superstitious.”
a. NKJV: ‘Then Paul stood in the midst of the Areopagus and

said, “Men of Athens, I perceive that in all things you are
very religious;’
b. NIV: ‘Paul then stood up in the meeting of the Areopagus
and said: “Men of Athens! I see that in every way you are
very religious.’
c. NASB: ‘So Paul stood in the midst of the Areopagus and
said, “Men of Athens, I observe that you are very religious
in all respects.’
d. RSV: ‘So Paul, standing in the middle of the Areopagus,
said: “Men of Athens, I perceive that in every way you are
very religious.’
30.Acts 20:28 “Take heed therefore unto yourselves, and to all

the flock, over the which the Holy Ghost hath made you
overseers, to feed the church of God, which he hath purchased

with his own blood.”
a. NKJV: OK
b. NIV: OK
c. NASB: OK
d. RSV: ‘Take heed to yourselves and to all the flock, in which
the Holy Spirit has made you overseers, to care for the
church of the Lord [footnote: or ‘of God’] which he obtained
with his own blood’ [footnote: Or ‘with the blood of his
Own’]
31.Romans 1:25 “Who changed the truth of God into a lie, and
worshipped and served the creature more than the Creator,
who is blessed for ever. Amen.”
a. NKJV: ‘who exchanged the truth of God for the lie, and
worshiped and served the creature rather than the Creator,
who is blessed forever. Amen.’
b. NASB: ‘For they exchanged the truth of God for a lie, and
worshiped and served the creature rather than the Creator,
who is blessed forever. Amen.’
c. NIV: ‘They exchanged the truth of God for a lie, and
worshiped and served created things rather than the
Creator—who is forever praised. Amen.’
d. RSV: ‘because they exchanged the truth about God for a lie
and worshiped and served the creature rather than the
Creator, who is blessed for ever! Amen.’
32.Romans 8:1 “There is therefore now no condemnation to them

which are in Christ Jesus, who walk not after the flesh, but
after the Spirit.”
a. NKJV: Text OK but marginal note states that NU omits rest

of verse after ‘Christ Jesus’.
b. NIV: ‘Therefore, there is now no condemnation for those

who are in Christ Jesus,’ [note mentions that “some later
manuscripts” add the rest of the verse].
c. NASB: ‘Therefore there is now no condemnation for those
who are in Christ Jesus’ [rest of verse omitted without
note].
d. RSV: ‘There is therefore now no condemnation for those
who are in Christ Jesus’ [Rest of the verse omitted without
note].
33.1 Corinthians 1:18 “For the preaching of the cross is to them

that perish foolishness; but unto us which are saved it is the
power of God.”
a. NKJV: ‘For the message of the cross is foolishness to those

who are perishing, but to us who are being saved it is the
power of God.’
b. NIV: ‘For the message of the cross is foolishness to those
power of God.’
c. NASB: ‘For the word of the cross is foolishness to those
power of God.’
d. RSV: ‘For the word of the cross is folly to those who are
perishing, but to us who are being saved it is the power of
God.’
34.1 Corinthians 7:5 “Defraud ye not one the other, except it be

with consent for a time, that ye may give yourselves to fasting
and prayer; and come together again, that Satan tempt you not
for your incontinency.”
a. NKJV: OK
b. NIV: ‘Do not deprive each other except by mutual consent
and for a time, so that you may devote yourselves to prayer.
Then come together again so that Satan will not tempt you
because of your lack of self-control.’
c. NASB: ‘Stop depriving one another, except by agreement
for a time, so that you may devote yourselves to prayer
[‘and fasting’ omitted without note], and come together
again so that Satan will not tempt you because of your lack
of self-control.’
d. RSV: ‘Do not refuse one another except perhaps by
agreement for a season, that you may devote yourselves to
prayer [‘and fasting’ omitted without note]; but then come
together again lest Satan tempt you through lack of self-
control.’
35.2 Corinthians 2:15 “For we are unto God a sweet savour of

Christ, in them that are saved, and in them that perish:”
a. NKJV: ‘For we are to God the fragrance of Christ among

those who are being saved and among those who are
perishing.’
b. NIV: ‘For we are to God the aroma of Christ among those
who are being saved and those who are perishing.’
c. NASB: ‘For we are a fragrance of Christ to God among those
who are being saved and among those who are perishing;’
d. RSV: ‘For we are the aroma of Christ to God among those
who are being saved and among those who are perishing,’
36.2 Corinthians 2:17 “For we are not as many, which corrupt the
word of God: but as of sincerity, but as of God, in the sight of
God speak we in Christ.”
a. NKJV: ‘For we are not, as so many, peddling the word of

God; but as of sincerity, but as from God, we speak in the
sight of God in Christ.’
b. NIV: ‘Unlike so many, we do not peddle the word of God for

profit. On the contrary, in Christ we speak before God with
sincerity, like men sent from God.’
c. NASB: ‘For we are not like many, peddling [note admits
meaning could be ‘corrupting’] the word of God, but as from
sincerity, but as from God, we speak in Christ in the sight of
God.’
d. RSV: ‘For we are not, liked so many, peddlers of God’s
word; but as men of sincerity, as commissioned by God, in
the sight of God we speak in Christ.’
37.2 Corinthians 10:5 “Casting down imaginations, and every high

thing that exalteth itself against the knowledge of God, and
bringing into captivity every thought to the obedience of
Christ;”
a. NKJV: ‘casting down arguments and every high thing that

exalts itself against the knowledge of God, bringing every
though into captivity to the obedience of Christ.’
b. NIV: ‘We demolish arguments and every pretension that
sets itself up against the knowledge of God, and we take
captive every thought to make it obedient to Christ.’
c. NASB: ‘We are destroying speculations and every lofty
thing raised up against the knowledge of God, and we are
taking every thought captive to the obedience of Christ,’
d. RSV: ‘We destroy arguments and every proud obstacle to
the knowledge of God, and take every thought captive to
obey Christ,’
38.Galatians 5:4 “Christ is become of no effect unto you,

whosoever of you are justified by the law; ye are fallen from
grace.”
a. NKJV: ‘You have become estranged from Christ, you who

attempt to be justified by the law; you have fallen from
grace.’
b. NIV: ‘You who are trying to be justified by law have been
alienated from Christ; you have fallen away from grace.’
c. NASB: ‘You have been severed from Christ, you who are
seeking to be justified by law; you have fallen from grace.’
d. RSV: ‘You are severed from Christ, you who would be
justified by the law; you have fallen away from grace.’
39.Ephesians 1:7 “In whom we have redemption through his

blood, the forgiveness of sins, according to the riches of his
grace;”
a. NKJV: OK
b. NIV: OK
c. NASB: ‘In Him we have redemption through His blood, the
forgiveness of our trespasses, according to the riches of His
grace.’
d. RSV: ‘In him we have redemption through his blood, the
forgiveness of our trespasses, according to the riches of his
grace.’
40.Colossians 1:14 “In whom we have redemption through his

blood, even the forgiveness of sins:”
a. NKJV: Text OK but marginal note states that the NU and

Majority text omit ‘through his blood’.
b. NIV: ‘in whom we have redemption, [note states that “a
few late manuscripts” read ‘through his blood’] the
forgiveness of sins.’
c. NASB: ‘in whom we have redemption, the forgiveness of
sins.’ [no note]
d. RSV: ‘in whom we have redemption [‘through his blood’
omitted without footnote], the forgiveness of sins.’
41.1 Timothy 3:16 “And without controversy great is the mystery

of godliness: God was manifest in the flesh, justified in the
Spirit, seen of angels, preached unto the Gentiles, believed on
in the world, received up into glory.”
a. NKJV: Text OK but marginal note gives NU alteration of

‘God’ as ‘Who’.
b. NIV:
c. NASB: ‘By common confession, great is the mystery of
godliness: He who was revealed in the flesh, Was vindicated
in the Spirit, Seen by angels, Proclaimed among the nations,
Believed on in the world, Taken up in glory.’
d. RSV: ‘Great indeed, we confess, is the mystery of our
religion: He [footnote: “Greek ‘Who’; other ancient
authorities read ‘God’; others, ‘Which’”] was manifested in
the flesh, vindicated [footnote: “Or ‘justified’”] in the Spirit,
seen by angels, preached among the nations, believed on in
the world, taken up in glory.’
42.1 Timothy 6:20 “O Timothy, keep that which is committed to

thy trust, avoiding profane and vain babblings, and oppositions
of science falsely so called:”
a. NKJV: OK
b. NIV: ‘Timothy, guard what has been entrusted to your care.
Turn away from godless chatter and the opposing ideas of
what is falsely called knowledge,’
c. NASB: ‘O Timothy, guard what has been entrusted to you,
avoiding worldly and empty chatter and the opposing
arguments of what is falsely called “knowledge”—‘
d. RSV: ‘O Timothy, guard what has been entrusted to you.
Avoid the godless chatter and contradictions of what is
falsely called knowledge.’
43.2 Timothy 2:15 “Study to shew thyself approved unto God, a

workman that needeth not to be ashamed, rightly dividing the
word of truth.”
a. NKJV: ‘Be diligent to present yourself approved to God, a

worker who does not need to be ashamed, rightly dividing
the word of truth.’
b. NIV: ‘Do your best to present yourself to God as one
approved, a workman who does not need to be ashamed
and who correctly handles the word of truth.’
c. NASB: ‘Be diligent to present yourself approved to God as a
workman who does not need to be ashamed, accurately
handling the word of truth.’
d. RSV: ‘Do your best to present yourself to God as one
approved, and a workman who has no need to be ashamed,
rightly handling the word of truth.’
44.2 Timothy 3:16 “All scripture is given by inspiration of God,

and is profitable for doctrine, for reproof, for correction, for
instruction in righteousness:”
a. NKJV: OK
b. NIV: OK
c. NASB: OK
d. RSV: Text OK but footnote states “Or ‘Every scripture
inspired by God is also’”
45.Titus 3:10 “A man that is an heretick after the first and second
admonition reject;”
a. NKJV: ‘Reject a divisive man after the first and second

admonition,’
b. NIV: ‘Warn a divisive person once, and then warn him a
second time. After that, have nothing to do with him.’
c. NASB: ‘Reject a factious man after a first and second

warning, ‘
d. RSV: ‘As for a man who is factious, after admonishing him
once or twice, have nothing more to do with him,’
46.Hebrews 9:26 “For then must he often have suffered since the
foundation of the world: but now once in the end of the world
hath he appeared to put away sin by the sacrifice of himself.”
a. NKJV: ‘He then would have had to suffer often since the
foundation of the world; but now, once at the end of the
ages, He has appeared to put away sin by the sacrifice of
Himself.’
b. NIV: ‘Then Christ would have had to suffer many times
since the creation of the world. But now he has appeared
once for all at the end of the ages to do away with sin by the
sacrifice of himself.’
c. NASB: Otherwise, He would have needed to suffer often
since the foundation of the world; but now once at the
consummation of the ages He has been manifested to put
away sin by the sacrifice of Himself.
d. RSV: for then he would have had to suffer repeatedly since
the foundation of the world. But as it is, he has appeared
once for all at the end of the age to put away sin by the
sacrifice of himself.
47.Hebrews 11:1 “Now faith is the substance of things hoped for,

the evidence of things not seen.”
a. NKJV: OK but marginal note suggests replacement of

‘substance’ with ‘realization’ and ‘evidence’ with
‘confidence’.
b. NIV: ‘Now faith is being sure of what we hope for and
certain of what we do not see.’
c. NASB: ‘Now faith is the assurance of things hoped for, the

conviction of things not seen.’
d. RSV: ‘Now faith is the assurance of things hoped for, the
conviction of things not seen.’
48.James 5:16 “Confess your faults one to another, and pray one
for another, that ye may be healed. The effectual fervent prayer
of a righteous man availeth much.”
a. NKJV: Uses ‘trespasses’ instead of ‘faults’ and marginal

note indicates NU rendition as ‘sins’.
b. NIV: ‘Therefore confess your sins to each other and pray for
each other so that you may be healed. The prayer of a
righteous man is powerful and effective.’
c. NASB: ‘Therefore, confess your sins to one another, and
pray for one another so that you may be healed. The
effective prayer of a righteous man can accomplish much.’
d. RSV: ‘Therefore confess your sins to one another, and pray
for one another, that you may be healed. The prayer of a
righteous man has great power in its effects.’
49.1 John 5:6-8 [6] “This is he that came by water and blood,
even Jesus Christ; not by water only, but by water and blood.
And it is the Spirit that beareth witness, because the Spirit is
truth. [7] For there are three that bear record in heaven, the
Father, the Word, and the Holy Ghost: and these three are one.
[8] And there are three that bear witness in earth, the Spirit,
and the water, and the blood: and these three agree in one.”
a. NKJV: The text is OK but a marginal note denies

authenticity of verse 7.
b. NIV: [6] “This is the one who came by water and blood—
Jesus Christ. He did not come by water only, but by water
and blood. And it is the Spirit who testifies, because the
Spirit is the truth. [7] For there are three that testify: [8]
[note here states: Late manuscripts of the Vulgate “testify

in heaven: the Father, the Word and the Holy Spirit, and
these three are one. And there are three that testify on
earth: the” (not found in any Greek manuscript before the
sixteenth century)] the Spirit, the water and the blood; and
the three are in agreement.”
c. NASB: [6] “This is the One who came by water and blood,
Jesus Christ; not with the water only, but with the water
and with the blood. It is the Spirit who testifies, because the
Spirit is the truth. [7] For there are three that testify [note:
A few late mss add … in heaven, the Father, the Word, and
the Holy Spirit, and these three are one. And there are three
that testify on earth,]: [8] the Spirit and the water and the
blood; and the three are in agreement.”
d. RSV: [6] “This is he who came by water and blood, Jesus
Christ, not with the water only but with the water and the
blood. [7] And the Spirit is the witness, because the Spirit
is the truth. [8] There are three witnesses, the Spirit, the
water, and the blood; and these three agree.”
50.Revelation 1:5 “And from Jesus Christ, who is the faithful

witness, and the first begotten of the dead, and the prince of
the kings of the earth. Unto him that loved us, and washed us
from our sins in his own blood,”
a. NKJV: OK
b. NIV: ‘and from Jesus Christ, who is the faithful witness, the
firstborn from the dead, and the ruler of the kings of the
earth. To him who loves us and has freed us from our sins
by his blood,’
c. NASB: ‘and from Jesus Christ, the faithful witness, the
firstborn of the dead, and the ruler of the kings of the earth.
To Him who loves us and released us from our sins by His
blood—‘
d. RSV: ‘and from Jesus Christ the faithful witness, the first-
born of the dead, and the ruler of kings on earth. To him
who loves us and has freed us from our sins by his blood…’
51.Revelation 1:8 “I am Alpha and Omega, the beginning and the

ending, saith the Lord, which is, and which was, and which is to
come, the Almighty.”
a. NKJV: Text OK but marginal note mentions NU and M

omission of ‘the Beginning and the End’.
b. NIV: ‘“I am the Alpha and the Omega,” says the Lord God,
“who is, and who was, and who is to come, the Almighty.”’
[No note]
c. NASB: ‘“I am the Alpha and the Omega,” says the Lord God,
“who is and who was and who is to come, the Almighty.”’
[No note]
d. RSV: ‘“I am the Alpha and the Omega,” says the Lord God,
who is and who was and who is to come, the Almighty.”’
[No footnote]
52.Revelation 1:10-11a “I was in the Spirit on the Lord's day, and

heard behind me a great voice, as of a trumpet, Saying, I am
Alpha and Omega, the first and the last: What thou seest, write
in a book,”
a. NKJV: Text OK but marginal note states that NU and M omit

‘the Alpha and Omega, the First and last,’
b. NIV: ‘On the Lord’s Day I was in the Spirit, and I heard
behind me a loud voice like a trumpet, which said: “Write on
a scroll what you see’
c. NASB: ‘I was in the Spirit on the Lord’s day, and I heard
behind me a loud voice like the sound of a trumpet, saying,
“Write in a book what you see…’
d. RSV: ‘I was in the Spirit on the Lord’s day, and I heard

behind me a loud voice like a trumpet saying, “Write what
you see in a book...”’ [No footnote]
53.Revelation 21:24 (KJV) “And the nations of them which are

saved shall walk in the light of it: and the kings of the earth do
bring their glory and honour into it.”
a. NKJV: Text OK but marginal note states that NU and M omit

‘of those who are saved’.
b. NIV: ‘The nations will walk by its light, and the kings of the
earth will bring their splendor into it.’ [No note to indicate
omissions]
c. NASB: ‘The nations will walk by its light, and the kings of
the earth will bring their glory into it.’
d. RSV: ‘By its light shall the nations walk; and the kings of
the earth shall bring their glory into it,’
XIII. The Fruit of New Bible Versions through the Latter Half of the 20 th
century in America.
A. The Cold War (and Associated Fears) Leads to Evolution in the

Textbooks.
B. The Removal of Prayer and the Bible from Public Schools by the
Order of the U.S. Supreme Court
C. The Invasion of the Beatles: Representatives of Satanic Rebellion

and Further Instigators of Moral Corruption in America (1964)
1. Background
2. Effects
3. Were the Beatles Really Anti-Christian?
D. The Civil Rights Act (July 2, 1964)
E. The Descent of the United States into the Vietnam War: The Gulf of
Tonkin Resolution, 1964
F. Statistics Documenting the Abandonment of Morality in the United

States (and likely and other Western Nations)
1. U.S. Population Growth
2. Sexually Transmitted Disease
3. Scholastic Aptitude Test Scores

4. Violent Crime.
5. Unwed Birth Rates.
6. Divorce Rates.
7. Unmarried Couples (Living Together)
G. Other Fruits of Apostasy
1. The Sexual Revolution
2. The Feminist (Women’s Liberation) Movement
a. Background.
b. The Contemporary Feminist Movement And Their Fruits.
3. Opposition to Capital and Corporal Punishment.
4. The Hippies and Aspects of their Movement (EB Online

“Anarchism”, “Marxism”, “Psychedelic rock”, “Rock (mus.)”,
“United States, history of” 3/18/02).
5. Miscellaneous Other Occurrences Preparing the World for the

AntiChrist and His New World Order (the New Age).
a. Extreme Examples.
b. Subtler Manifestations.
6. A Note on the Ultimate Relation of New Bible Versions to the

Coming of the AntiChrist.
a. The Redemption of Our Bodies and the Beginning of the

Tribulation.
b. The End of the Tribulation, the Great Tribulation and the End
of Time.
H. The Appropriate Reaction to Such Foreboding.

XIV. Syllabus Synopsis and Conclusion.
A. A Synopsis of Part I of the Syllabus on the King James Bible (From

the Beginning to A.D. 1611)
1. The Introduction: the Purpose of the Syllabus.
2. A Definition of the Word of God and the Purpose of the Written

Word.
3. Evidence Supporting the Authenticity of the Written Word.
4. The Development of the Scripture During Old and New

Testament Times.
5. Church History and Manuscript Evidence.

6. The Background to the Production of the King James Bible.
7. The Production and Characteristics of the King James Bible.
B. A Synopsis of Part II of the Syllabus on the King James Bible (The

Impact of the King James Bible)
1. The Prosperity of Great Britain and the United States Because

of and for the Sake of the Written Word of God.
2. The Great Revivals, the American Revolution and the Advent of

Foreign Missions.
3. The Satanic Counterattack of the Jesuit Counter-Reformation.

Meanwhile the Devil was not sleeping.
4. The Background of Westcott & Hort: their Heretical Inclinations

and Occult Activities.
5. The Production and Characteristics of the Revised Version.
6. The Expansion of the New Version Trend: in Hebrew, Greek and

English: and the Reaction of Conservative Christians.
7. Final Warning to the Lost and to Christians.
C. Points of Conclusion Regarding the King James Bible
1. History and Development Leading up to the Present Bible

Version Controversy as Relevant to the Conclusion
a. The Origin and Nature of the Written Word of God.
b. The Origin and Development of the Written Word of God.

c. The Initial Divergence of Corrupted Scripture from the Main

Stream and the Exultation of Such Corruption by Rome.
d. Preserved and Corrupt Versions of the Bible in Other

Languages
e. The Resurgence of Traditional Scripture Culminating in the

King James Version: and the Counterattack from Which
Originated the Modern Bible Version Controversy
2. A Clarification of the Spirit In Which This Study is Meant
a. The Position Toward Intentional Corrupters of the Written

Word of God.
b. Regard for Those Who Differ in Sincere Good Intent.
c. God Abaseth the Proud and Exalteth the Humble.
3. Practical Reasons for the Ascendancy of the King James

Version and Appropriate Related Texts Over Corruptions
a. Evidence that Supports Faith in the Written Word and the

Important Place of Such Faith
(1) Prophetic and Manuscript Evidence.
(2) The Fruit of the Authorized Version and Its

Internal Doctrinal Evidence.
(3) The Role of Faith in Believing the Word of God.
b. Options Left Open by Incomplete Evidence Regarding the

Written Word of God.
(1) Skeptics and Marginal Believers Who Do Not Take

the Word of God Seriously.
(2) Christians Living for God But Utilizing Other Bible

Versions.
(3) King James Only But Facing Apparent Errors.
c. A Balanced Conclusion Regarding the King James Bible and

“King James Only” Position.
(1) That Which the Written Word Must Be in the Least.
(2) The Greatest Extreme Discounted.
(3) The Balance and Conclusion.
d. Ultimately by Faith.
* * * END PART II OF THE SYLLABUS * * *

Bibliography
Note: Acronyms for titles as utilized throughout the Syllabus (where

there is more than one book per author) are provided in brackets following
each respective title below. The earliest copyright date of the edition
utilized is given, with the printing date given in brackets if significant
changes from a previous edition or printing are probable. Most newspapers,
magazines and websites utilized as references are listed throughout the
Syllabus but not in the Bibliography (unless portions of a particular
reference are on a particular website).
Barlow, Fred M. Profiles in Evangelism. Murfreesboro, TN:

Sword of the Lord Foundation, 1976.
Bishop, David E. Christian Truth and Its Defense. Fallbrook, CA: 1997.
Christian, John T. A History of the Baptists. Texarkana, AR-TX:

Bogard Press, 1922.
Cloud, David W. O Timothy Magazine [OTM] at www.wayoflife.org, 2002.
Cross, F.L. The Oxford Dictionary of the Christian Church. London, England:
Oxford University Press 1958 [1963].
Coston, Sr. Stephen A. King James Unjustly Accused? St. Petersburg, FL:
KonigsWort Inc., 1996.
Encyclopedia Britannica Online [EB Online], 2002 (or previous as dated).
Federer, William J. America’s God and Country Encyclopedia of Quotations.

St. Louis, MO: Amerisearch, Inc., 2000.
Fuller, David Otis True or False? [TF] Grand Rapids, MI:

Institute for Biblical Textual Studies, 1990 [1995].
Fuller, David Otis Which Bible? [WB] Grand Rapids, MI:

Grand Rapids International Publications, 1975 [1993].
Gibbs, Jr., David A. From My Briefcase. Seminole, FL:

Christian Law Association, 1994.
Gipp, Samuel C. The Answer Book [AB]. Shelbyville, TN:

Bible & Literature Missionary Foundation, 1989.
Gipp, Samuel C. Reading and Understanding the Variations Between the

Critical Apparatuses of Nestle’s 25th and 26th Editions of the Novum
Testamentum-Graece [RUV], 1992.
Grady, William P. Final Authority[FA]. Schererville, IN:

Grady Publications, Inc.,1993 [1994].
Grady, William P. What Hath God Wrought! [WHGW]. Schererville, IN:

Grady Publications, Inc.,1996 [1997].
The Greek New Testament, United Bible Societies 3rd Edition.

New York, NY: American Bible Society, 1975.
The International Standard Bible Encyclopedia [ISBE] on QuickVerse

Version 7 CD-ROM.
Omaha, NE: Parsons Church Group, 2000-2001.
Harwood, Jon C. What Our Schools Are Forbidden to Teach is Destroying Us!
Gaylord, MI: Our Bible Heritage, 1995.
Hills, Edward F. The King James Version Defended.

Des Moines, IA: The Christian Research Press, 1984 [1993].
Holland, Thomas Studies in Textual Criticism. Spring Valley, CA:

First Baptist Church Publications, 1996.
Hovind, Kent E. Creation Science Seminar [CSS]. MP3 Audio CD, 2001.
Pensacola, FL: Creation Science Evangelism, 2001.
Hovind, Kent E. Creation Science Seminar Notebook [CSSN], 2001 Edition.

Pensacola, FL: Creation Science Evangelism, 2001.
Hunt, Dave A Woman Rides the Beast. Eugene, OR:

Harvest House Publishers, 1994.
Jeffrey, Grant R. The Handwriting of God[HG]. Toronto, Ontario, Canada:

Frontier Research Publications, Inc., 1997.
Jeffrey, Grant R. The Signature of God[SG]. Toronto, Ontario, Canada:

Frontier Research Publications, Inc., 1996.
McDowell, Josh Evidence That Demands a Verdict.

San Bernadino, CA: Here’s Life Publishers, Inc., 1979.
Melton, James L. Fighting Back! Sharon, TN:

Bible Baptist Church, 1997.
Meredith, Joel Meredith’s Big Book of Bible Lists. New York, NY:
Inspirational Press, 1998.
Missler, Chuck The Bible: An Extra Terrestrial Message [BETM].

Couer d’Alene, ID: Koinonia House, Inc., 1996.
Missler, Chuck Signs in the Heavens [SH]. Couer d’Alene, ID:

Koinonia House, Inc., 1994.
Random House Webster’s Unabridged Dictionary [RHWUD] on CD-ROM

Version 3.0.
New York, NY: Random House, Inc., 1999.
Ray, Jaspar James God Wrote Only One Bible. Eugene, OR:
Eye Opener Publishers, 1955 [1983].
Riplinger, Gail The Language of the King James Bible[LKJV]. Ararat, VA:
A.V. Publications Corp., 1998.
Riplinger, G. A. New Age Bible Versions [NABV]. Ararat, VA:

A.V. Publications Corp., 1993 [1999].
Ruckman, Peter S. Bible Numerics [BN]. Pensacola, FL:

Bible Baptist Bookstore, 1981 [1995].
Ruckman, Peter S. The Christian’s Handbook of Biblical Scholarship [CHBS].

Pensacola, FL: Bible Baptist Bookstore, 1988 [1999].
Ruckman, Peter S. The Christian’s Handbook of Manuscript Evidence [CHME].

Ruckman, Peter S. “Errors” in the King James Bible [EIKJB],

Ruckman, Peter S. The History of the New Testament Church [HNTC], Vol. 1
Pensacola, FL: Bible Baptist Bookstore,1982 [1989].
Ruckman, Peter S. The Mythological Septuagint [MS]. Pensacola, FL:

Bible Baptist Bookstore, 1996.
Ruckman, Peter S. Theological Studies [TS], Vol. 2. Pensacola, FL:

Bible Baptist Bookstore, 1998.
Sargent, Robert J. Landmarks of the English Bible: Manuscript Evidence.

Oak Harbor, WA: Bible Baptist Church Publications, [no date].
Smith, R. Harris O.S.S.. Berkeley, Los Angeles, London (England):

University of California Press, 1972.
Spurgeon, Charles H. Lectures to My Students. Pasadena, TX:

Pilgrim Publications, 1990.
Strong’s Concordance [Strong’s] on QuickVerse Version 7 CD-ROM.

Thompson, Frank Charles & G. Frederick Owen The Thompson Chain-

Reference Bible [5th Improved Edition]. Indianapolis, IN:
B.B. Kirkbridge Bible Co., Inc., 1988.
Vance, Laurence M. A Brief History of English Bible Translations.

Pensacola, FL: Vance Publications, 1993.
Waite, D.A. Defending the King James Bible. Collingswood, NJ:

The Bible for Today Press, 1996 [1999].
Walker, Williston A History of the Christian Church. New York, NY:

Charles Scribner’s Sons, 1959.
Webster’s 1828 Dictionary CD-ROM [Webster’s 1828]. Independence, MO:

Christian Technologies, Inc., 1998.
Who’s Who in Christian History[WWCH] on QuickVerse Version 7 CD-ROM.

Wylie, J.A. History of the Waldenses. Rapidan, VA:

Hartland Publications, 1996.

Student Syllabus For King James Bible

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A Study Concerning

The Written Word of God

The Impact of the King James Bible

And the Opposition Against It

This is the Student Outline for

The Teaching Syllabus

A. The Spiritual Condition of Western Europe Leading up to Time of

1. The Scene of the Protestants and the Counter-Reformation.

2. A Side Note on Failed English Attempts in the Colonization of

3. Baptist Attempts to Escape Persecution through Emigration to

B. The Eventual Success of British Expansion, Including Colonial

1. The Seeds of Freedom Take Root in Great Britain and the

a. The Massachusetts Bay Colony.

b. Freedom of Conscience in the American Colonies.

c. Religious Toleration in Great Britain.

d. The First Missionary Society and the Printing of the First

e. The Collapse of Puritanism in America.

2. The Expansion of the British Empire.

a. An Overall Look at the Empire.

b. A Note on English Battle Tactics.

c. The British East India Company. In 1600 the British East

d. Territorial Acquisitions in the Indian Subcontinent. Native

to the immediate west of Hyderabad was defeated in 1792

e. The British Empire of India. The most significant

administrative powers (1858) from the East India Company

f. The British Presence Further East. After 1700 the British

g. The Settlement and Temporary Exploitation of the Thirteen

h. Permanent British Acquisitions on the North American

i. North American Continental Acquisitions After the

Lawrence River valley (1784) with Loyalist refugees from

j. Early English Acquisitions in the Rest of the Americas.

colony (New Providence) in the Bahamas. Tortola (1666)

k. Later Acquisitions of the British Empire (after 1707) in the

l. British Occupation of Australia and the Pacific Islands.

in 1821) were declared a protectorate of Britain in 1888.

m. British Occupation in the West of the African Continent. The

n. Imperial Activity in the Mediterranean and the Near East.

Gibraltar from the Spanish in 1704. Then about 1800 the

o. British Expansion in North and East Africa. About this time

Africa, later to become Tanzania) began in 1916; the

p. British Occupation of Southern Africa. The British seized the

C. The Outbreak of Revival in the American Colonies and Great

1. The Great Awakening.

a. Instruments of the Great Awakening.

b. Methodists: The Result of the British Portion of the Revival.

c. The Significance of the Great Awakening Conversions on the

d. The Great Awakening Fades.

2. The American Revolution and the Adoption of the First

a. The American Revolution.

b. The Printing of the King James Bible in the United States

c. The First Amendment.

d. The Attitude of American Revolutionary Leaders.

e. The Interlude of Horatio Nelson (EB Online “Nelson, Horatio

3. The Explosion of Foreign Missions and Bible Society

a. William Carey and British Foreign Missions.

b. Camp Meetings and Church Membership: the Domestic

c. The Many Bible Society Organizations.

d. American Foreign Missions.

e. Significant Results of Foreign Missions and Bible Societies.

f. Prayer Revivals by King James Bible Believers.

D. Other Blessings Conferred Upon Great Britain and the United

1. The Prosperity of the United States through Geographical

a. West to the Mississippi.