Acts 2:33

(KJV) Therefore being by the right hand of God exalted, and having received of he Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.
(1611 KJV) Therefore being by the right hand of God exalted, and hauing receiued of the Father the promise of the holy Ghost, he hath shed forth this, which ye now see and heare.
(1587 Geneva Bible) Since then that he by the right hande of God hath bene exalted, and hath receiued of his Father the promise of the holy Ghost, hee hath shed foorth this which yee nowe see and heare.
(1526 Tyndale) Sence now that he by the right honde of God exalted is and hath receaved of the father the promyse of the holy goost he hath sheed forthe that which ye nowe se and heare.

Counterfeit Versions
(1881 RV) Being therefore by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath poured forth this, which ye see and hear. 
(1901 ASV) Being therefore by the right hand of God exalted, and having received of the Father the promise of the Holy Spirit, he hath poured forth this, which ye see and hear.
(AMP) Being therefore lifted high by and to the right hand of God, and having received from the Father the promised [blessing which is the] Holy Spirit, He has made this outpouring which you yourselves both see and hear.
(CEB) He was exalted to God’s right side and received from the Father the promised Holy Spirit. He poured out this Spirit, and you are seeing and hearing the results of his having done so.
 

(CSB) Therefore, since he has been exalted to the right hand of God and has received from the Father the promised Holy Spirit, he has poured out what you both see and hear.

(Douay Rheims 1899 American Edition) Being exalted therefore by the right hand of God, and having received of the Father the promise of the Holy Ghost, he hath poured forth this which you see and hear.
(ERV) Jesus was lifted up to heaven. Now he is with God, at God’s right side. The Father has given the Holy Spirit to him, as he promised. So Jesus has now poured out that Spirit. This is what you see and hear.
(ESV) Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you yourselves are seeing and hearing.
(GNB) He has been raised to the right side of God, his Father, and has received from him the Holy Spirit, as he had promised. What you now see and hear is his gift that he has poured out on us. 
(HCSB) Therefore, since He has been exalted to the right hand of God and has received from the Father the promised Holy Spirit, He has poured out what you both see and hear. 
(THE MESSAGE) Then, raised to the heights at the right hand of God and receiving the promise of the Holy Spirit from the Father, he poured out the Spirit he had just received. That is what you see and hear.
(NASV) Therefore having been exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He has poured forth this which you both see and hear.
(NET) So then, exalted to the right hand of God, and having received the promise of the Holy Spirit from the Father, he has poured out what you both see and hear.
(NLT) Now he is exalted to the place of highest honor in heaven, at God’s right hand. And the Father, as he had promised, gave him the Holy Spirit to pour out upon us, just as you see and hear today.
(NRSV) Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you both see and hear.
(RSV) Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this which you see and hear. 
(THE VOICE) Since Jesus has been lifted to the right hand of God—the highest place of authority and power—and since Jesus has received the promise of the Holy Spirit from the Father, He has now poured out what you have seen and heard here today. 
(NAB-Roman Catholic) Exalted at the right hand of God, he received the promise of the holy Spirit from the Father and poured it forth, as you (both) see and hear.
(NWT-Jehovah’s Witnesses) Therefore, because he was exalted to the right hand of God and received the promised holy spirit from the Father, he has poured out what you see and hear.

Textus Receptus - Traditional Text
τη δεξια ουν του θεου υψωθεις την τε επαγγελιαν του αγιου πνευματος λαβων παρα του πατρος εξεχεεν τουτο ο νυν υμεις βλεπετε και ακουετε

Hort-Westcott - Critical Text
τη δεξια ουν του θεου υψωθεις την τε επαγγελιαν του πνευματος του αγιου λαβων παρα του πατρος εξεχεεν τουτο ο υμεις και βλεπετε και ακουετε

Corrupted Manuscripts
This verse is corrupted in the following manuscripts:
Aleph 01 - Sinaiticus - Nineteenth Century Counterfeit
A 02 - Alexandrinus - Fifth century
B 03 - Vaticanus - Fourth century
C 04 - Ephraemi Rescriptus - Fifth century (original)
D 05 - Bezae Cantabrigiensis - Fifth century (corrected) 

Manuscripts which agree with the Textus Receptus for this verse
Byzantine Text (450-1450 A.D.)
C 04 - Ephraemi Rescriptus - Fifth century (corrected)
E 08 - Sixth century
P 025 - Ninth century

Published Critical Greek Texts with Corruptions
Omit “now”
Greisbach, Johann - 1805
Lachmann, Karl - 1842
Tischendorf, Constantine - 1869
Tregelles, Samuel - 1857
Alford, Henry - 1849 revised in 1871
Westcott and Hort - 1881
Weiss, Bernhard - 1894
Nestle - 1927 as revised in seventeenth edition in 1941
Nestle-Aland - 1979 - Twenty Sixth Edition
Nestle-Aland - 1993 - Twenty Seventh Edition 
United Bible Societies - 1983 - Fourth Edition
Von Soden, Freiherr - 1902

Affected Teaching
Jesus had promised that when He went back to Heaven, He would send the promise of the Father which was the Holy Ghost. Peter is preaching to the crowd that they are “now” seeing and hearing the fulfillment of that promise. They would not hear or see it at some future time. Peter wanted to make sure that the crowd knew that they were witnessing right now the fulfillment of the promise made by Jesus that the Holy Spirit would come. This is why the word “now” is very important.

Acts 2:41

 

Acts 2:41

(KJV) Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.

(1611 KJV) Then they that gladly receiued his word, were baptized: and the same day there were added vnto them about three thousand soules.

(1587 Geneva Bible) Then they that gladly receiued his word, were baptized: and the same day there were added to the Church about three thousand soules.

(1526 Tyndale) Then they that gladly receaved his preachynge were baptised: and the same daye ther were added vnto them aboute thre thousande soules.

 

Counterfeit Versions

(1881 RV) They then that received his word were baptized: and there were added unto them in that day about three thousand souls.

(1901 ASV) They then that received his word were baptized: and there were added unto them in that day about three thousand souls.

(AMP) Therefore those who accepted and welcomed his message were baptized, and there were added that day about 3,000 souls.

(CEB) Those who accepted Peter’s message were baptized. God brought about three thousand people into the community on that day.

(CEV) On that day about three thousand believed his message and were baptized.

(CSB) So those who accepted his message were baptized, and that day about three thousand people were added to them.

(1899 Douay-Rheims) They therefore that received his word, were baptized; and there were added in that day about three thousand souls.

(ESV) So those who received his word were baptized, and there were added that day about three thousand souls.

(GSB) Many of them believed his message and were baptized, and about three thousand people were added to the group that day.

(HCSB) So those who accepted his message were baptized, and that day about 3,000 people were added to them.

(THE MESSAGE) That day about three thousand took him at his word, were baptized and were signed up.

(NASV) So then, those who had received his word were baptized; and that day there were added about three thousand souls.

(NCV) Then those people who accepted what Peter said were baptized. About three thousand people were added to the number of believers that day.

(NIRV) Those who accepted his message were baptized. About 3,000 people joined the believers that day.

(NIV) Those who accepted his message were baptized, and about three thousand were added to their number that day.

(NLT) Those who believed what Peter said were baptized and added to the church that day—about 3,000 in all.

(RSV) So those who received his word were baptized, and there were added that day about three thousand souls.

(TNIV) Those who accepted his message were baptized, and about three thousand were added to their number that day.

(NAB-Roman Catholic) Those who accepted his message were baptized, and about three thousand persons were added that day.

(NWT-Jehovah’s Witnesses) Therefore those who embraced his word heartily were baptized, and on that day about three thousand souls were added.

 

Textus Receptus - Traditional Text

οι μεν ουν ασμενως αποδεξαμενοι τον λογον αυτου εβαπτισθησαν και προσετεθησαν τη ημερα εκεινη ψυχαι ωσει τρισχιλιαι

 

Hort-Westcott - Critical Text

οι μεν ουν αποδεξαμενοι τον λογον αυτου εβαπτισθησαν και προσετεθησαν εν τη ημερα εκεινη ψυχαι ωσει τρισχιλιαι

 

Corrupted Manuscripts

This verse is corrupted in the following manuscripts:

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

B 03 - Vaticanus - Fourth century

C 04 - Ephraemi Rescriptus - Fifth century

D 05 - Bezae Cantabrigiensis - Fifth century

 

Manuscripts which agree with the Textus Receptus for this verse

Byzantine Text (450-1450 A.D.)

E 08 - Sixth century

P 025 - Ninth century

 

Published Critical Greek Texts with Corruptions

Omit “gladly” before “received his word”

Alford, Henry - 1849 revised in 1871

Lachmann, Karl - 1842

Tischendorf, Constantine - 1869

Tregelles, Samuel - 1857

Nestle - 1927 as revised in seventeenth edition in 1941

Nestle-Aland - 1979 - Twenty Sixth Edition

Westcott and Hort - 1881

Nestle-Aland - 1993 - Twenty Seventh Edition

United Bible Societies - 1983 - Fourth Edition

Affected Teaching

Do you remember when you were a young Christian and how you heard the message of salvation? Then do you remember how joyful you were when you were a young Christian? That was because life in Christ was new to you and there was so much to learn and know, life on earth now took on a perspective. As these people gathered at the Temple, they were hearing the message of the true Gospel from the 120 who were gathered together waiting for the Promise. Peter had now begun to preach the true Gospel and God had prepared the hearts of the people and on that day three thousand were saved. The people who were gathered had known about the same old rituals of their religion but now Peter was speaking the words of eternal life through the Lord Jesus Christ and the people “gladly” heard him. The word “gladly” in the Greek means “joyfully.” Joy is one of the great tenets of the Christian faith. In fact, it is one of the fruits of the Holy Spirit. (Gal 5:22 KJV) But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, When the Lord Jesus spoke to the crowds it is written that the common people heard Him gladly. (Mark 12:37 KJV) David therefore himself calleth him Lord; and whence is he then his son? And the common people heard him gladly. There is even joy in the presence of the angels when a person becomes saved. (Luke 15:10 KJV) Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth. It is a shame that the modern versions omit the one word that describes the mood of the crowd who heard Peter speak and the way they received the word of God. Then again there is no joy in the false religion of Gnosticism which the modern versions follow.

Acts 2:47

 

Acts 2:47

(KJV) Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.

(1611 KJV) Praising God, and hauing fauour with all the people. And the Lord added to the Church dayly such as should be saued.

(1587 Geneva Bible) Praysing God, and had fauour with all the people: and the Lorde added to the Church from day to day, such as should be saued.

(1526 Tyndale) praysinge God and had faveour with all the people. And the Lorde added to ye congregacion dayly soche as shuld be saved.

 

Counterfeit Versions

(1881 RV) praising God, and having favor with all the people. And the Lord added to them day by day those that were being saved.

(CSB) praising God and enjoying the favor of all the people. Every day the Lord added to their number those who were being saved.

(NIV) praising God and enjoying the favor of all the people. And the Lord added to their number daily those who were being saved.

(NASV) praising God and having favor with all the people And the Lord was adding to their number day by day those who were being saved.

(THE MESSAGE) Every day their number grew as God added those who were saved.

(AMP) Constantly praising God and being in favor and goodwill with all the people; and the Lord kept adding [to their number] daily those who were being saved [from spiritual death].

(NLT) all the while praising God and enjoying the goodwill of all the people. And each day the Lord added to their fellowship those who were being saved.

(ESV) praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved.

(CEV) while praising God. Everyone liked them, and each day the Lord added to their group others who were being saved.

(NCV) They praised God and were liked by all the people. Every day the Lord added those who were being saved to the group of believers.

(1901 ASV) praising God, and having favor with all the people. And the Lord added to them day by day those that were saved.

(HCSB) praising God and having favor with all the people. And every day the Lord added to them those who were being saved.

(NIRV) They praised God. They were respected by all the people. Every day the Lord added to their group those who were being saved.

(RSV) praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved.

(NAB-Roman Catholic) praising God and enjoying favor with all the people. And every day the Lord added to their number those who were being saved.

(NWT-Jehovah’s Witness) praising God and finding favor with all the people. At the same time Jehovah continued to join to them daily those being saved.

World English Bible
praising God, and having favor with all the people. The Lord added to the assembly day by day those who were being saved.

The WEB makes a translation of the Greek to "assembly" which when doing so, makes "the church" non-existent.

 

Textus Receptus - Traditional Text

αινουντες τον θεον και εχοντες χαριν προς ολον τον λαον ο δε κυριος προσετιθει τους σωζομενους καθ ημεραν τη εκκλησια

　

Hort-Westcott - Critical Text

αινουντες τον θεον και εχοντες χαριν προς ολον τον λαον ο δε κυριος προσετιθει τους σωζομενους καθ ημεραν επι το αυτο

 

Corrupted Manuscripts

This verse is corrupted in the following manuscripts:

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

B 03 - Vaticanus - Fourth century

C 04 - Ephraemi Rescriptus - Fifth century

P 74 - Seventh Century

095 - Eighth century

1175 - (Miniscule) - Tenth Century

81 - (Miniscule) 1044 AD

 

Manuscripts which agree with the Textus Receptus on this verse

E 08 - Sixth century

F 010 - Ninth century

P 025 - Ninth century

Psi 044 - Eight/Ninth/ century

33 (Minuscule) - Ninth Century

1241 - (Minuscule) - Twelfth century

Byzantine Text (450-1450 A.D.)

 

Published Critical Greek Texts with Corruptions

Omit “to the church”

Alford, Henry - 1849 revised in 1871

Lachmann, Karl - 1842

Tischendorf, Constantine - 1869

Tregelles, Samuel - 1857

Nestle - 1927 as revised in seventeenth edition in 1941

Nestle-Aland - 1979 - Twenty Sixth Edition

Nestle-Aland - 1993 - Twenty Seventh Edition

Westcott and Hort - 1881

United Bible Societies - 1983 - Fourth Edition

 

Affected Teaching

Here is an attack on the doctrine of the church in the modern versions. In the King James Bible, the word for church is “ekklesia” which means “a called out assembly.” When God saves a person, He takes them from the uncalled assembly which is the whole human race and places them into the called out assembly, which is the body of believers and sets them apart. It goes far beyond just adding to their numbers. God takes a person from a state of spiritual death, makes them alive, and then transfers them to the church which is the eternal body of believers. It is much more than a numbers game.

Acts 3:6

 

Acts 3:6

(KJV) Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk.

(1611 KJV) Then Peter said, Siluer and gold haue I none, but such as I haue, giue I thee: In the Name of Iesus Christ of Nazareth, rise vp and walke.

(1587 Geneva Bible) Then said Peter, Siluer & gold haue I none, but such as I haue, that giue I thee: In the Name of Iesus Christ of Nazareth, rise vp andwalke.

(1526 Tyndale) Then sayd Peter: Silver and golde have I none suche as I have geve I the. In the name of Iesu Christ of Nazareth ryse vp and walke.

 

Counterfeit Versions

(1881 RV) But Peter said, Silver and gold have I none; but what I have, that give I thee. In the name of Jesus Christ of Nazareth, walk.

(NIV) Then Peter said, "Silver or gold I do not have, but what I have I give you. In the name of Jesus Christ of Nazareth, walk."

(NASV) But Peter said, "I do not possess silver and gold, but what I do have I give to you: In the name of Jesus Christ the Nazarene--walk!"

(THE MESSAGE) Peter said, "I don't have a nickel to my name, but what I do have, I give you: In the name of Jesus Christ of Nazareth, walk!"

(AMP) But Peter said, Silver and gold (money) I do not have; but what I do have, that I give to you: in [the use of] the name of Jesus Christ of Nazareth, walk!

(1901 ASV) But Peter said, Silver and gold have I none; but what I have, that give I thee. In the name of Jesus Christ of Nazareth, walk.

(RSV) But Peter said, "I have no silver and gold, but I give you what I have; in the name of Jesus Christ of Nazareth, walk."

(NAB-Roman Catholic) Peter said, "I have neither silver nor gold, but what I do have I give you: in the name of Jesus Christ the Nazorean, (rise and) walk."

(NWT-Jehovah’s Witnesses) However, Peter said: “Silver and gold I do not possess, but what I do have is what I give you: In the name of Jesus Christ the Naz·a·rene´, walk!”

 

Textus Receptus - Traditional Text

ειπεν δε πετρος αργυριον και χρυσιον ουχ υπαρχει μοι ο δε εχω τουτο σοι διδωμι εν τω ονοματι ιησου χριστου του ναζωραιου εγειραι και περιπατει

 

Hort-Westcott - Critical Text

ειπεν δε πετρος αργυριον και χρυσιον ουχ υπαρχει μοι ο δε εχω τουτο σοι διδωμι εν τω ονοματι ιησου χριστου του ναζωραιου περιπατει

 

Corrupted Manuscripts

This verse is corrupted in the following manuscripts:

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

D 05 - Bezae Cantabrigiensis - Fifth century

 

Manuscripts which agree with the Textus Receptus for this verse

A 02 - Alexandrinus - Fifth century

C 04 - Ephraemi Rescriptus - Fifth century

E 08 - Sixth century

P 025 - Ninth century

Byzantine Text (450-1450 A.D.)

 

Published Critical Greek Texts with Corruptions

Omits “rise up and walk”

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

Tischendorf, Constantine - 1869

Westcott and Hort - 1881

Nestle - 1927 as revised in seventeenth edition in 1941

Nestle-Aland - 1979 - Twenty Sixth Edition (in brackets or in margin)

Nestle-Aland - 1993 - Twenty Seventh Edition (in brackets)

United Bible Societies - 1983 - Fourth Edition (in brackets)

 

Affected Teaching

The words “rise up” in the Greek is one word and it is in the Imperative Mood. This means that it is a command. Peter was commanding this man to rise and walk in the name of the Lord Jesus Christ, this means that it was not Peter’s voice but the power of Christ was giving this man the ability to walk. This man was lame from the time he was born and was carried to the gate every day. Then all of a sudden, here comes Peter and tells him he has no gold or silver but give him what he has and then commences to command him in the name of Jesus and then the man becomes healed and starts walking. In fact, in verse 8 it states that he leaped and went right into the temple with them. Verses 6 & 8 are a beautiful couple, Jesus heals the man’s legs and he not only stands up, but he leaps. What a beautiful picture of salvation, when Jesus saves us, we are no longer lame in our souls but we now have such life that we leap to the Glory of God.  The lame man is a picture of the unbeliever who can do nothing to save himself and Peter is a good picture of the believer in evangelism. The majority of believers in this world do not have much gold and silver, but we give the world what we have and that is the Gospel. Gold and silver supplies may run low or run out, but that will never happen with the true Gospel because it is always plentiful. When the modern versions remove the command to “rise up” it takes away from the momentum of the narrative because when Jesus saves us, instantly we become saved and we get up and start walking. (Isa 52:7 KJV) How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! The feet which were once lame and useless, now are beautiful because they bring the true Gospel so others may get up and leap to eternal life.

Acts 3:11

 

Acts 3:11

(KJV) And as the lame man which was healed held Peter and John, all the people ran together unto them in the porch that is called Solomon's, greatly wondering.

(1611 KJV) And as the lame man which was healed, helde Peter and Iohn, all the people ranne together vnto them in the porch, that is called Solomons, greatly wondring.

(1568 Bishop’s Bible) And as the lame which was healed, helde Peter and Iohn, all the people ran amased vnto them, in the porche that is called Solomons.

(1526 Tyndale) And as ye halt which was healed helde Peter and Iohn all the people ranne amased vnto them in Salomons porche.

 

Counterfeit Versions

(CSB) While he was holding on to Peter and John, all the people, utterly astonished, ran toward them in what is called Solomon’s Colonnade.

(NIV) While the beggar held on to Peter and John, all the people were astonished and came running to them in the place called Solomon's Colonnade.

(NASV) While he was clinging to Peter and John, all the people ran together to them at the so-called portico of Solomon, full of amazement.

(THE MESSAGE) The man threw his arms around Peter and John, ecstatic. All the people ran up to where they were at Solomon's Porch to see it for themselves.

(AMP) Now while he [still] firmly clung to Peter and John, all the people in utmost amazement ran together and crowded around them in the covered porch (walk) called Solomon's.

(NLT) They all rushed out in amazement to Solomon’s Colonnade, where the man was holding tightly to Peter and John.

(ESV) While he clung to Peter and John, all the people, utterly astounded, ran together to them in the portico called Solomon’s.

(CEV) While the man kept holding on to Peter and John, the whole crowd ran to them in amazement at the place known as Solomon's Porch.

(NCV) While the man was holding on to Peter and John, all the people were amazed and ran to them at Solomon's Porch.

(1901 ASV) And as he held Peter and John, all the people ran together unto them in the porch that is called Solomon's, greatly wondering.

(HCSB) While he was holding on to Peter and John, all the people, greatly amazed, ran toward them in what is called Solomon's Colonnade.

(RSV) While he clung to Peter and John, all the people ran together to them in the portico called Solomon's, astounded.

(NAB-Roman Catholic) As he clung to Peter and John, all the people hurried in amazement toward them in the portico called "Solomon's Portico."

(NWT-Jehovah’s Witnesses) Well, as the man was holding onto Peter and John, all the people ran together to them at what was called Sol´o·mon’s colonnade, surprised out of their wits.

 

Textus Receptus - Traditional Text

kratountoV de tou iaqentoV cwlou ton petron kai iwannhn sunedramen proV autouV paV o laoV epi th stoa th kaloumenh solomwntoV ekqamboi

 

Hort-Westcott - Critical Text

kratountoV de autou ton petron kai ton iwannhn sunedramen paV o laoV proV autouV epi th stoa th kaloumenh solomwntoV ekqamboi

 

Corrupted Manuscripts

This verse is corrupted in the following manuscripts:

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

B 03 - Vaticanus - Fourth century

C 04 - Ephraemi Rescriptus - Fifth century

D 05 - Bezae Cantabrigiensis - Fifth century

E 08 - Sixth century

 

Manuscripts which agree with the Textus Receptus for this verse

Byzantine Text (450-1450 A.D.)

P 025 - Ninth century

 

Published Critical Greek Texts with Corruptions

Reads “he held” instead of “the lame man which was healed held”

Greisbach, Johann - 1805

Lachmann, Karl - 1842

Tischendorf, Constantine - 1869

Tregelles, Samuel - 1857

Alford, Henry - 1849 revised in 1871

Wordsworth, Christopher - 1856 revised in 1870

Westcott and Hort - 1881

Nestle - 1927 as revised in seventeenth edition in 1941

Nestle-Aland - 1979 - Twenty Sixth Edition

Nestle-Aland - 1993 - Twenty Seventh Edition

United Bible Societies - 1983 - Fourth Edition

 

Affected Teaching

In these opening verses of Acts 3, Peter performs a miracle of healing on a man who was lame from birth. This man was so grateful for being healed that he was walking and leaping all around praising God that He healed him. Verse 11 in the modern versions leave out a tremendous piece of information. In the modern versions it sound like the man was not healed, since they left out the phrase “which was healed.” It sounds like the man was clinging to Peter and John to stabilize himself so he could stand. The modern versions deny a great miracle had taken place which denies Christ the glory due Him. This man was totally healed and he clung to Peter and John out of joy, not out of necessity.

Acts 3:20

 

Acts 3:20

(KJV) And he shall send Jesus Christ, which before was preached unto you:

(1611 KJV) And hee shall send Iesus Christ, which before was preached vnto you.

(1587 Geneva Bible) And he shall sende Iesus Christ, which before was preached vnto you,

(1382 Wycliffe) and when God shall sende him which before was preached vnto you that is to wit Iesus Christ

 

Counterfeit Versions

(1881 RV) and that he may send the Christ who hath been appointed for you, even Jesus:

(1901 ASV) and that he may send the Christ who hath been appointed for you, even Jesus:

(AMP) And that He may send [to you] the Christ (the Messiah), Who before was designated and appointed for you--even Jesus,

(CEB) Then the Lord will provide a season of relief from the distress of this age and he will send Jesus, whom he handpicked to be your Christ.

(CEV) Then that time will come when the Lord will give you fresh strength. He will send you Jesus, his chosen Messiah.

(CSB) that seasons of refreshing may come from the presence of the Lord, and that he may send Jesus, who has been appointed for you as the Messiah.

(ESV) that times of refreshing may come from the presence of the Lord, and that he may send the Christ appointed for you, Jesus,

(GNB) times of spiritual strength will come from the Lord, and he will send Jesus, who is the Messiah he has already chosen for you.

(HCSB) and He may send Jesus, who has been appointed Messiah for you.

(THE MESSAGE) Turn to face God so he can wipe away your sins, pour out showers of blessing to refresh you, and send you the Messiah he prepared for you, namely, Jesus.

(NASV) and that He may send Jesus, the Christ appointed for you,

(NCV) And he will send Jesus, the One he chose to be the Christ.

(NIRV) He will send the Christ. Jesus has been appointed as the Christ for you.

(NIV) and that he may send the Messiah, who has been appointed for you—even Jesus.

(NLT) Then times of refreshment will come from the presence of the Lord, and he will again send you Jesus, your appointed Messiah.

(RSV) and that he may send the Christ appointed for you, Jesus,

(NAB-Roman Catholic) and that the Lord may grant you times of refreshment and send you the Messiah already appointed for you, Jesus,

(NWT-Jehovah’s Witnesses) and that he may send forth the Christ appointed for YOU, Jesus,

World English Bible
and that he may send Christ Jesus, who was ordained for you before,

 

Textus Receptus - Traditional Text

και αποστειλη τον προκεκηρυγμενον υμιν ιησουν χριστον

 

Hort-Westcott - Critical Text

και αποστειλη τον προκεχειρισμενον υμιν χριστον ιησουν

 

Corrupted Manuscripts

This verse is corrupted in the following manuscripts:

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

B 03 - Vaticanus - Fourth century

C 04 - Ephraemi Rescriptus - Fifth century

D 05 - Bezae Cantabrigiensis - Fifth century

E 08 - Sixth century

P 025 - Ninth century

 

Manuscripts which agree with the Textus Receptus for this verse

Byzantine Text (450-1450 A.D.)

 

Published Critical Greek Texts with Corruptions

Reads “appointed before hand” instead of “before was preached”

Greisbach, Johann - 1805

Lachmann, Karl - 1842

Tischendorf, Constantine - 1869

Alford, Henry - 1849 revised in 1871

Tregelles, Samuel - 1857

Wordsworth, Christopher - 1856 revised in 1870

Westcott and Hort - 1881

Nestle - 1927 as revised in seventeenth edition in 1941

Nestle-Aland - 1979 - Twenty Sixth Edition

Nestle-Aland - 1993 - Twenty Seventh Edition

United Bible Societies - 1983 - Fourth Edition

Hodges and Farstad - Majority Text

 

Affected Teaching

What is in view in the King James Bible is the fact that from Genesis to Malachi, the Lord Jesus Christ had been preached (word in Greek means proclaimed) to the nation of Israel. Peter is not speaking to this crowd by the Temple claiming that Christ was proclaimed to them only a short time ago but the Scarlet Thread runs through the entirety of the Hebrew Scriptures. This is the point that Peter is making, that Israel had 1500 years to identify and receive their Messiah. Since they were very Scripturally ignorant, they could not identify Him and therefore had rejected Him but here Peter is telling them that they can receive Christ as personal Savior. Jesus Christ will come to them, not in person, but in the person of the indwelling Holy Spirit. While it is true that Jesus was the ordained Messiah, what is in view in this verse is the fact that He did not just show up on the scene unexpectedly. Israel had 1500 years of warning and depending upon when the book of Job was written, maybe even longer. (Job 19:25 KJV) For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth: It is believed that Job was a contemporary with the time of Abraham. If that was the case, then Israel had a pre-Pentateuch writing which mentioned the fact that the Redeemer would live on the earth in the latter days. The modern versions omit these great truths by just pointing to the fact that Christ was the ordained Messiah but not pointing to the fact that He was possibly prophesied for two thousand years, fifteen hundred for sure.

Acts 3:25

 

 

Acts 3:25

(KJV) Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.

(1611 KJV) Yee are the children of the Prophets, and of the couenant which God made with our fathers, saying vnto Abraham, And in thy seed shall all the kinreds of the earth be blessed.

(1587 Geneva Bible) Ye are the children of the Prophets, and of the couenant, which God hath made vnto our fathers, saying to Abraham, Euen in thy seede shall all the kindreds of the earth be blessed.

(1568 Bishops Bible) Ye are the chyldren of the prophetes, and of the couenaunt which God made vnto our fathers, saying to Abraham: Euen in thy seede shall all the kinredes of the earth be blessed.

 

Counterfeit Versions

(1881 RV) Ye are the sons of the prophets, and of the covenant which God made with your fathers, saying unto Abraham, And in thy seed shall all the families of the earth be blessed.

(1901 ASV) Ye are the sons of the prophets, and of the covenant which God made with your fathers, saying unto Abraham, And in thy seed shall all the families of the earth be blessed.

(AMP) You are the descendants (sons) of the prophets and the heirs of the covenant which God made and gave to your forefathers, saying to Abraham, And in your Seed (Heir) shall all the families of the earth be blessed and benefited.

(CEB) You are the heirs of the prophets and the covenant that God made with your ancestors when he told Abraham, Through your descendants, all the families on earth will be blessed.

(CEV) You are really the ones God told his prophets to speak to. And you were given the promise that God made to your ancestors. He said to Abraham, "All nations on earth will be blessed because of someone from your family."

(CSB) You are the sons of the prophets and of the covenant that God made with your ancestors, saying to Abraham, And all the families of the earth will be blessed through your offspring.

(ESV) You are the sons of the prophets and of the covenant that God made with your fathers, saying to Abraham, 'And in your offspring shall all the families of the earth be blessed.'

(GNB) The promises of God through his prophets are for you, and you share in the covenant which God made with your ancestors. As he said to Abraham, 
Through your descendants I will bless all the people on earth.

(HCSB) You are the sons of the prophets and of the covenant that God made with your forefathers, saying to Abraham, And in your seed all the families of the earth will be blessed.

(THE MESSAGE) These prophets, along with the covenant God made with your ancestors, are your family tree. God's covenant-word to Abraham provides the text: 'By your offspring all the families of the earth will be blessed.'

(NASV) It is you who are the sons of the prophets and of the covenant which God made with your fathers, saying to Abraham, ‘AND IN YOUR SEED ALL THE FAMILIES OF THE EARTH SHALL BE BLESSED.’

(NCV) You are descendants of the prophets. You have received the agreement God made with your ancestors. He said to your father Abraham, 'Through your descendants all the nations on the earth will be blessed.’

(NIV) And you are heirs of the prophets and of the covenant God made with your fathers. He said to Abraham, ‘Through your offspring all peoples on earth will be blessed.’

(NLT) You are the children of those prophets, and you are included in the covenant God promised to your ancestors. For God said to Abraham, ‘Through your descendants all the families on earth will be blessed.’

(RSV) You are the sons of the prophets and of the covenant which God gave to your fathers, saying to Abraham, `And in your posterity shall all the families of the earth be blessed.'

(NAB-Roman Catholic) You are the children of the prophets and of the covenant that God made with your ancestors when he said to Abraham, 'In your offspring all the families of the earth shall be blessed.'

(NWT-Jehovah’s Witnesses) YOU are the sons of the prophets and of the covenant which God covenanted with YOUR forefathers, saying to Abraham, ‘And in your seed all the families of the earth will be blessed.’

 

 

Textus Receptus - Traditional Text

υμεις εστε υιοι των προφητων και της διαθηκης ης διεθετο ο θεος προς τους πατερας ημων λεγων προς αβρααμ και τω σπερματι σου ενευλογηθησονται πασαι αι πατριαι της γης

 

Hort-Westcott - Critical Text

υμεις εστε οι υιοι των προφητων και της διαθηκης ης ο θεος διεθετο προς τους πατερας υμων λεγων προς αβρααμ και εν τω σπερματι σου ευλογηθησονται πασαι αι πατριαι της γης

 

Corrupted Manuscripts

This verse is corrupted in the following manuscripts:

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

B 03 - Vaticanus - Fourth century

E 08 - Sixth century

P 74 - Seventh Century

 

Manuscripts which agree with the Textus Receptus for this verse

Byzantine Text (450-1450 A.D.)

Aleph 01 - Sinaiticus - Nineteenth Century Counterfeit
C 04 - Ephraemi Rescriptus - Fifth century

D 05 - Bezae Cantabrigiensis - Fifth century

P 025 - Ninth century

 

Published Critical Greek Texts with Corruptions

Reads “your” instead of “our”

Alford, Henry - 1849 revised in 1871

Tregelles, Samuel - 1857

Westcott and Hort - 1881

Nestle-Aland - 1979 - Twenty Sixth Edition

Nestle-Aland - 1993 - Twenty Seventh Edition

United Bible Societies - 1983 - Fourth Edition

 

Affected Teaching

This is another example of a subtle change from the first person plural to the second person plural. The way the modern versions word it, it is as if the Apostles were outsiders coming to the Jews instead of them being part of the Jewish nation. If it was a case of a situation like Jonah going to Nineveh which was a Hebrew prophet going to Assyria, then the word “your” would be appropriate since Jonah was not a citizen of their country but a visiting stranger. It is like the modern versions are making the Apostles out to be from another country when they were as much a part of Israel as the ones they were preaching to. The Apostles were definitely included in the Abrahamic covenant. (Gal 3:29 KJV) And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.Peter had included himself and the other Apostles as children of the Abrahamic covenant. Those who would become saved on that day were also part of the Abrahamic covenant just as much as those who would become saved in the future until the last one is saved.

Acts 3:26

 

Acts 3:26

(KJV) Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.

(1611 KJV) Unto you first, God hauing raised vp his Sonne Iesus, sent him to blesse you, in turning away euery one of you from his iniquities.

(1587 Geneva Bible) First vnto you hath God raysed vp his Sonne Iesus, and him hee hath sent to blesse you, in turning euery one of you from your iniquities.

(1526 Tyndale) Fyrst vnto you hath God raysed vp his sonne Iesus and him he hath sent to blysse you that every one of you shuld turne from youre wickednes.

 

Counterfeit Versions

(CSB) God raised up his servant and sent him first to you to bless you by turning each of you from your evil ways.”

(NIV) When God raised up his servant, he sent him first to you to bless you by turning each of you from your wicked ways."

(NASV) "For you first, God raised up His Servant and sent Him to bless you by turning every one of you from your wicked ways."

(NLT) When God raised up his servant, he sent him first to you people of Israel, to bless you by turning each of you back from your sinful ways."

(ESV) God, having raised up his servant, sent him to you first, to bless you by turning every one of you from your wickedness."

(NKJV) To you first, God, having raised up His Servant Jesus, sent Him to bless you, in turning away every one of you from your iniquities.”

(1901 ASV) Unto you first God, having raised up his Servant, sent him to bless you, in turning away every one of you from your iniquities.

(HCSB) God raised up His Servant and sent Him first to you to bless you by turning each of you from your evil ways."

(NAB-Roman Catholic) For you first, God raised up his servant and sent him to bless you by turning each of you from your evil ways."

(NWT- Jehovah’s Witnesses) To YOU first God, after raising up his Servant, sent him forth to bless YOU by turning each one away from YOUR wicked deeds.”

World English Bible
God, having raised up his servant, Jesus, sent him to you first, to bless you, in turning away everyone of you from your wickedness."

 

Textus Receptus - Traditional Text

umin prwton o qeoV anasthsaV ton paida autou ihsoun apesteilen auton eulogounta umaV en tw apostrejein ekaston apo twn ponhriwn umwn

 

Hort-Westcott - Critical Text

umin prwton anasthsaV o qeoV ton paida autou apesteilen auton eulogounta umaV en tw apostrejein ekaston apo twn ponhriwn [umwn]

 

Corrupted Manuscripts

This verse is corrupted in the following manuscripts:

Aleph 01 - Fourth century

B 03 - Sinaiticus - Nineteenth Century Counterfeit

C 04 - Ephraemi Rescriptus - Fifth century

D 05 - Bezae Cantabrigiensis - Fifth century

E 08 - Oxford (Location) - Sixth century

 

Manuscripts which agree with the Textus Receptus for this verse

Byzantine Text (450-1450 A.D.)

A 02 - Alexandrinus - Fifth century

P 025 - Ninth century

 

Published Critical Greek Texts with Corruptions

Omit “Jesus”

Greisbach, Johann - 1805

Lachmann, Karl - 1842

Tischendorf, Constantine - 1869

Tregelles, Samuel - 1857

Alford, Henry - 1849 revised in 1871

Westcott and Hort - 1881

Weiss, Bernhard - 1894

Nestle - 1927 as revised in seventeenth edition in 1941

Nestle-Aland - 1979 - Twenty Sixth Edition

Nestle-Aland - 1993 - Twenty Seventh Edition

United Bible Societies - 1983 - Fourth Edition

Von Soden, Freiherr - 1902

 

Affected Teaching

In Acts 3:26 we have a double corruption. First, the modern versions have removed the name of Jesus from the English text because the Gnostics removed from the Greek text. The New King James Version retains the name of Jesus but it errors in the description which places it in the category of a corrupted version. Secondly, they have reduced the Lord Jesus Christ from Son to servant.

 

The word in question is the Greek word “paida” (paida) and it is one of the Greek words which contain several meanings. The root word is actually “pais“ (pais) and it may mean “servant, child, son or daughter.” This word defines human relationships and relationship to God. Nowhere in the King James Version is this word, when referencing the Lord Jesus Christ, ever translated “servant.”

Luke 2:43

(KJV) And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and Joseph and his mother knew not of it.

(NKJV) When they had finished the days, as they returned, the Boy Jesus lingered behind in Jerusalem. And Joseph and His mother did not know it;

(NIV) After the Feast was over, while his parents were returning home, the boy Jesus stayed behind in Jerusalem, but they were unaware of it.

(NWT-Jehovah’s Witnesses) and completed the days. But when they were returning, the boy Jesus remained behind in Jerusalem, and his parents did not notice it.

 

Acts 3:13

(KJV) 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.

(NKJV) The God of Abraham, Isaac, and Jacob, the God of our fathers, glorified His Servant Jesus, whom you delivered up and denied in the presence of Pilate, when he was determined to let Him go.

 

Acts 3:26

(KJV) Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.

(NKJV) To you first, God, having raised up His Servant Jesus, sent Him to bless you, in turning away every one of you from your iniquities.”

 

Acts 4:27

(KJV) 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,

(NKJV) “For truly against Your holy Servant Jesus, whom You anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together

 

Acts 4:30

(KJV) By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus.

(NKJV) by stretching out Your hand to heal, and that signs and wonders may be done through the name of Your holy Servant Jesus.”

 

The New King James is identical in translation in the above verses in the NIV, NASV, NLT, ESV, ASV, HCSB, NAB, and NWT. This means that they followed the false translations and corrupted meanings. The word “paida” could have been translated as Son in the modern versions but since the modern version editors think lowly of Christ, as we have seen in the past, they decided to translate the word as “servant,” making Him equal to a household servant instead of exalting Him as the Son of God.

 

(Mat 8:8 KJV) The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed.

Acts 4:24

 

Acts 4:24

(KJV) And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is:

(1611 KJV) And when they heard that, they lift vp their voyce to God with one accord, & said, Lord, thou art God which hast made heauen and earth, and the sea, and all that in them is,

(1587 Geneva Bible) And when they heard it, they lift vp their voyces to God with one accord, and said, O Lord, thou art the God which hast made the heaue, and the earth, the sea, and all things that are in them,

(1526 Tyndale) And when they hearde that they lyfte vp their voyces to God with one accorde and sayde: Lorde thou arte God which hast made heaven and erth the see and all that in them is

 

Counterfeit Versions

(1881 RV) And they, when they heard it, lifted up their voice to God with one accord, and said, O Lord, thou that didst make the heaven and the earth and the sea, and all that in them is:

(1901 ASV) And they, when they heard it, lifted up their voice to God with one accord, and said, O Lord, thou that didst make the heaven and the earth and the sea, and all that in them is:

(AMP) And when they heard it, lifted their voices together with one united mind to God and said, O Sovereign Lord, You are He Who made the heaven and the earth and the sea and everything that is in them,

(CEB) They listened, then lifted their voices in unison to God, “Master, you are the one who created the heaven, the earth, the sea, and everything in them.

(CEV) When the rest of the Lord's followers heard this, they prayed together and said: Master, you created heaven and earth, the sea, and everything in them.

(CSB) When they heard this, they raised their voices together to God and said, “Master, you are the one who made the heaven, the earth, and the sea, and everything in them.

(1899 Douy-Rheims - Roman Catholic) Who having heard it, with one accord lifted up their voice to God, and said: Lord, thou art he that didst make heaven and earth, the sea, and all things that are in them.

(ESV) And when they heard it, they lifted their voices together to God and said, "Sovereign Lord, who made the heaven and the earth and the sea and everything in them,

(GNB) When the believers heard it, they all joined together in prayer to God: 
Master and Creator of heaven, earth, and sea, and all that is in them!

(HCSB) When they heard this, they raised their voices to God unanimously and said, "Master, You are the One who made the heaven, the earth, and the sea, and everything in them.

(THE MESSAGE) . Hearing the report, they lifted their voices in a wonderful harmony in prayer: "Strong God, you made heaven and earth and sea and everything in them.

(NASV) And when they heard this, they lifted their voices to God with one accord and said, “O Lord, it is You who MADE THE HEAVEN AND THE EARTH AND THE SEA, AND ALL THAT IS IN THEM,

(NCV) When the believers heard this, they prayed to God together, "Lord, you are the One who made the sky, the earth, the sea, and everything in them.

(NIRV) When the believers heard this, they raised their voices together in prayer to God. "Lord and King," they said, "you made the heavens, the earth and the sea. You made everything in them.

(NIV) When they heard this, they raised their voices together in prayer to God. “Sovereign Lord,” they said, “you made the heavens and the earth and the sea, and everything in them.

(NLT) When they heard the report, all the believers lifted their voices together in prayer to God: “O Sovereign Lord, Creator of heaven and earth, the sea, and everything in them—

(RSV) And when they heard it, they lifted their voices together to God and said, "Sovereign Lord, who didst make the heaven and the earth and the sea and everything in them,

(NAB-Roman Catholic) And when they heard it, they raised their voices to God with one accord and said, "Sovereign Lord, maker of heaven and earth and the sea and all that is in them,

(NWT-Jehovah’s Witnesses) Upon hearing this they with one accord raised their voices to God and said: “Sovereign Lord, you are the One who made the heaven and the earth and the sea and all the things in them,

 

Textus Receptus - Traditional Text

οι δε ακουσαντες ομοθυμαδον ηραν φωνην προς τον θεον και ειπον δεσποτα συ ο θεος ο ποιησας τον ουρανον και την γην και την θαλασσαν και παντα τα εν αυτοις

 

Hort-Westcott - Critical Text

οι δε ακουσαντες ομοθυμαδον ηραν φωνην προς τον θεον και ειπαν δεσποτα συ ο ποιησας τον ουρανον και την γην και την θαλασσαν και παντα τα εν αυτοις

 

Corrupted Manuscripts

This verse is corrupted in the following manuscripts:

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

B 03 - Vaticanus - Fourth century

P 74 - Seventh Century

 

Manuscripts which agree with the Textus Receptus for this verse

D 05 - Bezae Cantabrigiensis - Fifth century

E 08 - Sixth century

P 025 - Ninth century

Psi 044 - Eight/Ninth/ century

 

Published Critical Greek Texts with Corruptions

Omit “God” after “Lord thou art” and render “Lord thou that didst make”

Alford, Henry - 1849 revised in 1871

Lachmann, Karl - 1842

Tischendorf, Constantine - 1869

Tregelles, Samuel - 1857

Nestle - 1927 as revised in seventeenth edition in 1941

Westcott and Hort - 1881

Nestle-Aland - 1979 - Twenty Sixth Edition

Nestle-Aland - 1993 - Twenty Seventh Edition

United Bible Societies - 1983 - Fourth Edition

 

Affected Teaching

The threats and the warnings that the Christians had received did not deter them one bit nor cause any discouragement. In fact, they had gone into a time of praising God and worshipping Him. They were extolling the fact that God was the creator of Heaven and Earth, and had the power to direct His creation any way He saw fit, including the fact that He can heal those who are beyond help in human terms as was the lame man that was healed. There was great harmony of mind and understanding as they praised the Lord. These words are a great testimony of the Sovereignty of God and His power that can control everything that is contained in Heaven, Earth, and the seas. The Apostles and those with them were making a confession that the Lord, “thou art God.” This was a phrase used to extol God also found in the Hebrew Scriptures.

 

David

(Psa 86:10 KJV) For thou art great, and doest wondrous things: thou art God alone.

(1 Chr 17:26 KJV) And now, LORD, thou art God, and hast promised this goodness unto thy servant:

 

Moses

(Psa 90:2 KJV) Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God.

 

Elijah

(1 Ki 18:36 KJV) And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, LORD God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word.

 

So we see that the modern versions remove a great confession by children of God who acknowledge Him as the great God of the Universe who had created all things. The modern versions reduce the Glory of God to more of a delivery of information rather than extolling the Glory of God.

Acts 5:24

 

Acts 5:24

(KJV) Now when the high priest and the captain of the temple and the chief priests heard these things, they doubted of them whereunto this would grow.

(1611 KJV) Now when the high Priest, and the captaine of the Temple, and the chiefe Priests heard these things, they doubted of them wherunto this would grow.

(1587 Geneva Bible) Then when the chiefe Priest, and the captaine of the Temple, and the hie Priestes heard these things, they doubted of them, whereunto this would growe.

(1526 Tyndale) When the chefe prest of all and the ruler of the temple and the hye prestes hearde these thinges they douted of them whervnto this wolde growe.

 

Counterfeit Versions

(1881 RV) Now when the captain of the temple and the chief priests heard these words, they were much perplexed concerning them whereunto this would grow.

(1901 ASV) Now when the captain of the temple and the chief priests heard these words, they were much perplexed concerning them whereunto this would grow.

(AMP) Now when the military leader of the temple area and the chief priests heard these facts, they were much perplexed and thoroughly at a loss about them, wondering into what this might grow.

(CEB) When they received this news, the captain of the temple guard and the chief priests were baffled and wondered what might be happening.

(CEV) The captain of the temple police and the chief priests listened to their report, but they did not know what to think about it.

(CSB) As the captain of the temple police and the chief priests heard these things, they were baffled about them, wondering what would come of this.

(Douay-Rheims 1899 RC) Now when the officer of the temple and the chief priests heard these words, they were in doubt concerning them, what would come to pass.

(ESV) Now when the captain of the temple and the chief priests heard these words, they were greatly perplexed about them, wondering what this would come to.

(GNB) When the chief priests and the officer in charge of the Temple guards heard this, they wondered what had happened to the apostles.

(HCSB) As the captain of the temple police and the chief priests heard these things, they were baffled about them, as to what could come of this.

(THE MESSAGE) The chief of the Temple police and the high priests were puzzled. "What's going on here anyway?"

(NASV) Now when the captain of the temple guard and the chief priests heard these words, they were greatly perplexed about them as to what would come of this.

(NCV) Hearing this, the captain of the Temple guards and the leading priests were confused and wondered what was happening.

(NIRV) When the captain of the temple guard and the chief priests heard this report, they were bewildered. They wondered what would happen next.

(NLT) When the captain of the Temple guard and the leading priests heard this, they were perplexed, wondering where it would all end.

(RSV) Now when the captain of the temple and the chief priests heard these words, they were much perplexed about them, wondering what this would come to.

(NAB-Roman Catholic) When they heard this report, the captain of the temple guard and the chief priests were at a loss about them, as to what this would come to.

(NWT-Jehovah’s Witnesses) Well, when both the captain of the temple and the chief priests heard these words, they fell into a quandary over these matters as to what this would come to.

 

Textus Receptus - Traditional Text

ως δε ηκουσαν τους λογους τουτους ο τε ιερευς και ο στρατηγος του ιερου και οι αρχιερεις διηπορουν περι αυτων τι αν γενοιτο τουτο

 

Hort-Westcott - Critical text

ως δε ηκουσαν τους λογους τουτους ο τε στρατηγος του ιερου και οι αρχιερεις διηπορουν περι αυτων τι αν γενοιτο τουτο

 

Corrupted Manuscripts

This verse is corrupted in the following manuscripts:

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

B 03 - Vaticanus - Fourth century

D 05 - Bezae Cantabrigiensis - Fifth century

33 (Minuscule) - Ninth Century

 

Manuscripts which agree with the Textus Receptus for this verse

Byzantine Text (450-1450 A.D.)

P 025 - Ninth century

 

Published Critical Greek Texts with Corruptions

Omits “the high priest and” before the Captain

Lachmann, Karl - 1842

Tischendorf, Constantine - 1869

Tregelles, Samuel - 1857

Alford, Henry - 1849 revised in 1871

Westcott and Hort - 1881

Nestle - 1927 as revised in seventeenth edition in 1941

Nestle-Aland - 1979 - Twenty Sixth Edition

Nestle-Aland - 1993 - Twenty Seventh Edition

United Bible Societies - 1983 - Fourth Edition

 

Affected Teaching

The High Priest had been involved heavily with both the condemnation of the Lord Jesus Christ and now with the Apostles. He was as guilty as the rest of the rulers in the Temple. There is no reason why he should have been omitted here by the modern versions. They seem to want to hide his culpability.

Acts 5:34

 

Acts 5:34

(KJV) Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space;

(1611 KJV) Then stood there vp one in the Councill, a Pharisee, named Gamaliel, a doctour of Law, had in reputation among all the people, and commanded to put the Apostles forth a litle space,

(1587 Geneva Bible) Then stoode there vp in the Councill a certaine Pharise named Gamaliel, a doctour of the Lawe, honoured of all the people, and commaunded to put the Apostles forth a litle space,

(1526 Tyndale) Then stode ther vp one in ye counsell a Pharisey named Gamaliel a doctoure of lawe had in auctorite amoge all the people and commaunded to put the Apostles a syde a lytell space

 

Counterfeit Versions

(1881 RV) But there stood up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in honour of all the people, and commanded to put the men forth a little while.

(1901 ASV) But there stood up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in honor of all the people, and commanded to put the men forth a little while.

(CEB) One council member, a Pharisee and teacher of the Law named Gamaliel, well-respected by all the people, stood up and ordered that the men be taken outside for a few moments.

(CSB) But a Pharisee named Gamaliel, a teacher of the law who was respected by all the people, stood up in the Sanhedrin and ordered the men to be taken outside for a little while.

(1899 Douay-Rheims RC) But one in the council rising up, a Pharisee, named Gamaliel, a doctor of the law, respected by all the people, commanded the men to be put forth a little while.

(ESV) But a Pharisee in the council named Gamaliel, a teacher of the law held in honor by all the people, stood up and gave orders to put the men outside for a little while.

(HCSB) A Pharisee named Gamaliel, a teacher of the law who was respected by all the people, stood up in the Sanhedrin and ordered the men to be taken outside for a little while.

(THE MESSAGE) But one of the council members stood up, a Pharisee by the name of Gamaliel, a teacher of God's Law who was honored by everyone. He ordered the men taken out of the room for a short time,

(NASV) But a Pharisee named Gamaliel, a teacher of the Law, respected by all the people, stood up in the Council and gave orders to put the men outside for a short time.

(NIRV) But a Pharisee named Gamaliel stood up in the Sanhedrin. He was a teacher of the law. He was honored by all the people. He ordered the men to be taken outside for a little while.

(NIV) But a Pharisee named Gamaliel, a teacher of the law, who was honored by all the people, stood up in the Sanhedrin and ordered that the men be put outside for a little while.

(NLT) But one member, a Pharisee named Gamaliel, who was an expert in religious law and respected by all the people, stood up and ordered that the men be sent outside the council chamber for a while.

(RSV) But a Pharisee in the council named Gama'li-el, a teacher of the law, held in honor by all the people, stood up and ordered the men to be put outside for a while.

(NAB 2011 - Roman Catholic) But a Pharisee in the Sanhedrin named Gamaliel, a teacher of the law, respected by all the people, stood up, ordered the men to be put outside for a short time,

(NWT-Jehovah’s Witnesses) But a certain man rose in the San´he·drin, a Pharisee named Ga·ma´li·el, a Law teacher esteemed by all the people, and gave the command to put the men outside for a little while.

 

Textus Receptus - Traditional Text

αναστας δε τις εν τω συνεδριω φαρισαιος ονοματι γαμαλιηλ νομοδιδασκαλος τιμιος παντι τω λαω εκελευσεν εξω βραχυ τι τους αποστολους ποιησαι

 

Hort-Westcott - Critical Text

αναστας δε τις εν τω συνεδριω φαρισαιος ονοματι γαμαλιηλ νομοδιδασκαλος τιμιος παντι τω λαω εκελευσεν εξω βραχυ τους ανθρωπους ποιησαι

 

Corrupted Manuscripts

This verse is corrupted in the following manuscripts:

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

B 03 - Vaticanus - Fourth century

D 05 - Bezae Cantabrigiensis - Fifth century

E 08 - Sixth century

 

Manuscripts which agree with the Textus Receptus for this verse

Byzantine Text (450-1450 A.D.)

P 025 - Ninth century

 

Published Critical Greek Texts with Corruptions

Reads “men” instead of “Apostles”

Alford, Henry - 1849 revised in 1871

Lachmann, Karl - 1842

Tischendorf, Constantine - 1869

Tregelles, Samuel - 1857

Westcott and Hort - 1881

Nestle - 1927 as revised in seventeenth edition in 1941

Nestle-Aland - 1979 - Twenty Sixth Edition

Nestle-Aland - 1993 - Twenty Seventh Edition

United Bible Societies - 1983 - Fourth Edition

 

Affected Teaching

The King James Bible tells us that as the Sanhedrin was beginning to discuss the problem of evangelism by the Apostles, that Gamaliel had ordered the Apostles to be removed from the place where they were discussing the situation. The modern versions just state “men” which could be applied to any group which was in attendance. It was the Apostles which was threatening the luxurious existence of the leaders and they were determined to end this threat. God specifically named the Apostles as the object of the hatred of these Leaders.

Acts 6:3

 

Acts 6:3

(KJV) Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.

(1611 KJV) Wherefore brethren, looke ye out among you seuen men of honest report, full of the holy Ghost, and wisedome, whom we may appoint ouer this businesse.

(1587 Geneva Bible) Wherefore brethren, looke ye out among you seuen men of honest report, and full of the holy Ghost, and of wisedome, which we may appoint to this busines.

(1526 Tyndale) Wherfore brethren loke ye out amoge you seven men of honest reporte and full of the holy goost and wysdome which we maye apoynte to this nedfull busynes.

 

Counterfeit Versions

(1881 RV) Look ye out therefore, brethren, from among you seven men of good report, full of the Spirit and of wisdom, whom we may appoint over this business.

(CSB) Brothers and sisters, select from among you seven men of good reputation, full of the Spirit and wisdom, whom we can appoint to this duty.

(NIV) Brothers, choose seven men from among you who are known to be full of the Spirit and wisdom. We will turn this responsibility over to them

(NASV) "Therefore, brethren, select from among you seven men of good reputation, full of the Spirit and of wisdom, whom we may put in charge of this task.

(AMP) Therefore select out from among yourselves, brethren, seven men of good and attested character and repute, full of the [Holy] Spirit and wisdom, whom we may assign to look after this business and duty.

(NLT) And so, brothers, select seven men who are well respected and are full of the Spirit and wisdom. We will give them this responsibility.

(ESV) Therefore, brothers, pick out from among you seven men of good repute, full of the Spirit and of wisdom, whom we will appoint to this duty.

(CEV) My friends, choose seven men who are respected and wise and filled with God's Spirit. We will put them in charge of these things.

(NCV) So, brothers and sisters, choose seven of your own men who are good, full of the Spirit and full of wisdom. We will put them in charge of this work.

(1901 ASV) Look ye out therefore, brethren, from among you seven men of good report, full of the Spirit and of wisdom, whom we may appoint over this business.

(HCSB) Therefore, brothers, select from among you seven men of good reputation, full of the Spirit and wisdom, whom we can appoint to this duty.

(RSV) Therefore, brethren, pick out from among you seven men of good repute, full of the Spirit and of wisdom, whom we may appoint to this duty.

(NAB-Roman Catholic) Brothers, select from among you seven reputable men, filled with the Spirit and wisdom, whom we shall appoint to this task,

(NWT - Jehovah’s Witnesses) So, brothers, search out for yourselves seven certified men from among YOU, full of spirit and wisdom, that we may appoint them over this necessary business;

World English Bible
Therefore select from among you, brothers, seven men of good report, full of the Holy Spirit and of wisdom, whom we may appoint over this business.

 Being ignorant of the difference between the spirit of the Holy Spirit and the ghost of the Holy Ghost, The WEB can't distinguish either.

WE KNOW the Holy Spirit is that Spirit of GOD that seals believer. We also know the Holy Spirit has always been here as Genesis 1:1-3 shows. But we also know the Holy Ghost is mentioned starting in Matthew 1:18 as a person who personally impregnates Mary.  Every time the "Holy Ghost" is mentioned, it is referring to a personal person with feelings (Matt. 12:31). the Spirit goes as a wind (John 3), but the Holy Ghost deals on a personal level only (Acts 19:2-6, 1  Tim. 1:14).

The Holy Spirit has always been here, but the Holy Ghost was sent down (1 Pet. 1:2) to empower the believer (Acts 1:8).

Textus Receptus - Traditional Text

επισκεψασθε ουν αδελφοι ανδρας εξ υμων μαρτυρουμενους επτα πληρεις πνευματος αγιου και σοφιας ους καταστησομεν επι της χρειας ταυτης

 

Hort-Westcott - Critical Text

επισκεψασθε δε αδελφοι ανδρας εξ υμων μαρτυρουμενους επτα πληρεις πνευματος και σοφιας ους καταστησομεν επι της χρειας ταυτης

 

Corrupted Manuscripts

This verse is corrupted in the following Manuscripts:

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

C 04 - Ephraemi Rescriptus - Fifth century (changed)

D 05 - Bezae Cantabrigiensis - Fifth century

P 8 - Fourth Century

P 75 - Third Century

 

Manuscripts which agree with the Textus Receptus

A 02 - Alexandrinus - Fifth century

C 04 - Ephraemi Rescriptus - Fifth century

E 08 - Sixth century

P 025 - Ninth century

Byzantine Text (450-1450 A.D.)

 

Published Critical Greek Texts with Corruptions

Omits “holy” before Ghost

Greisbach, Johann - 1805

Lachmann, Karl - 1842

Tischendorf, Constantine - 1869

Tregelles, Samuel - 1857

Alford, Henry - 1849 revised in 1871

Westcott and Hort - 1881

Nestle - 1927 as revised in seventeenth edition in 1941

Nestle-Aland - 1979 - Twenty Sixth Edition

Nestle-Aland - 1993 - Twenty Seventh Edition

United Bible Societies - 1983 - Fourth Edition

 

Affected Teaching

This is an attack upon the Holy Spirit. The Gnostics did not believe that spirit could ever indwell a human body because of the filthiness of the flesh. Now the fact that they omitted the term “Holy” gives evidence of their disbelief in the Holy Spirit being the third person of the triune God. In Gnosticism, “Sophia” is the spirit of wisdom and is portrayed this way in the Gnostic writing called “Wisdom of Solomon.” This Sophia is referred to as “a” holy spirit which penetrates the all, and is even referred to as the spouse of the Lord. Wisdom of Solomon was written in Alexandria Egypt which was the center of Gnosticism. Gnosticism removes the Holy Spirit of God and replaces Him with a mythical female spirit called Sophia. This is one of the reasons why these modern versions are so dangerous because they carry Gnostic teachings right into the church and the mind of the Christians. It is important that the word “holy” is left in the text because otherwise it endorses the Gnostic teachings of Sophia. Christians should be livid about omissions like this which glorify Satan and his Gnostic modern versions.

 

Acts 6:8

Acts 6:8
(KJV) And Stephen, full of faith and power, did great wonders and miracles among the people.
(1611 KJV) And Steuen full of faith and power, did great wonders and miracles among the people.
(1587 Geneva Bible) Now Steuen full of faith & power, did great wonders and miracles among the people.
(1526 Tyndale) And Steven full of faythe and power dyd great wondres and myracles amoge ye people.

Counterfeit Versions
(1881 RV) And Stephen, full of grace and power, wrought great wonders and signs among the people.
(1901 ASV) And Stephen, full of grace and power, wrought great wonders and signs among the people.
(AMP) Now Stephen, full of grace (divine blessing and favor) and power (strength and ability) worked great wonders and signs (miracles) among the people.
(CEB) Stephen, who stood out among the believers for the way God’s grace was at work in his life and for his exceptional endowment with divine power, was doing great wonders and signs among the people.
(CEV) God gave Stephen the power to work great miracles and wonders among the people.
 

(CSB) Now Stephen, full of grace and power, was performing great wonders and signs among the people.

(1899 Douay-Rheims American Edition) And Stephen, full of grace and fortitude, did great wonders and signs among the people.
(ERV) Stephen received a great blessing. God gave him power to do great wonders and miraculous signs among the people.
(ESV) And Stephen, full of grace and power, was doing great wonders and signs among the people.
(GNB) Stephen, a man richly blessed by God and full of power, performed great miracles and wonders among the people. 
(HCSB) Stephen, full of grace and power, was performing great wonders and signs among the people.
(JB PHILLIPS) Stephen, full of grace and spiritual power, continued to perform miracles and remarkable signs among the people.
(THE MESSAGE) Stephen, brimming with God’s grace and energy, was doing wonderful things among the people, unmistakable signs that God was among them.
(NASV) And Stephen, full of grace and power, was performing great wonders and signs among the people.
(NCV) Stephen was richly blessed by God who gave him the power to do great miracles and signs among the people. 
(NET) Now Stephen, full of grace and power, was performing great wonders and miraculous signs among the people.
(NIRV) Stephen was full of God’s grace and power. He did great wonders and miraculous signs among the people.
(NIV) Now Stephen, a man full of God’s grace and power, performed great wonders and signs among the people.
(NLT) Stephen, a man full of God’s grace and power, performed amazing miracles and signs among the people.
(RSV) And Stephen, full of grace and power, did great wonders and signs among the people. 
(VOICE) Stephen continually overflowed with extraordinary grace and power, and he was able to perform a number of miraculous signs and wonders in public view. 
(2011 NAB - Roman Catholic) Now Stephen, filled with grace and power, was working great wonders and signs among the people.
(NWT-Jehovah’s Witnesses) Now Stephen, full of divine favor and power, was performing great wonders and signs among the people.

Textus Receptus - Traditional Text
στεφανος δε πληρης πιστεως και δυναμεως εποιει τερατα και σημεια μεγαλα εν τω λαω

Hort-Westcott - Critical Text
στεφανος δε πληρης χαριτος και δυναμεως εποιει τερατα και σημεια μεγαλα εν τω λαω

Corrupted Manuscripts
This verse is corrupted in the following manuscripts:
P 74 - Seventh Century
Aleph 01 - Sinaiticus - Nineteenth Century Counterfeit
A 02 - Alexandrinus - Fifth century
B 03 - Vaticanus - Fourth century
D 05 - Bezae Cantabrigiensis - Fifth century

Manuscripts which agree with the Textus Receptus for this Verse
Byzantine Text (450-1450 A.D.)
P 025 - Ninth century

Published Critical Greek Texts with Corruptions
Reads “Grace” instead of “Faith”
Greisbach, Johann - 1805
Lachmann, Karl - 1842
Tischendorf, Constantine - 1869
Tregelles, Samuel - 1857
Alford, Henry - 1849 revised in 1871
Wordsworth, Christopher - 1856 revised in 1870
Westcott and Hort - 1881
Weiss, Bernhard - 1894
Nestle - 1927 as revised in seventeenth edition in 1941
Nestle-Aland - 1979 - Twenty Sixth Edition
Nestle-Aland - 1993 - Twenty Seventh Edition 
United Bible Societies - 1983 - Fourth Edition
Von Soden, Freiherr - 1902

Affected Teaching
The change from “faith” to “grace” in the modern versions is a major blunder. All Christians are endowed with the full grace of God but not all build their faith in God to the point that Stephen did. In fact many Christians operate more out of fear than they do faith. A few verses back in Acts 6:5, we read that Stephen was chosen as a deacon because he was full of faith. (Acts 6:5 KJV) And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch: Verse 8 confirms the fact that Stephen was filled with faith. (Acts 6:8 KJV) And Stephen, full of faith and power, did great wonders and miracles among the people. Stephen’s faith was so strong in the Lord Jesus Christ that he defended the true gospel and the Lord Jesus Christ to the same group of Sanhedrin that condemned Jesus. His great faith caused him to be stoned to death for the sake of the gospel. Only one who had great faith in the Lord Jesus Christ would not cower in the face of that sentence.

Acts 6:13

 

Acts 6:13

(KJV) And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law:

(1611 KJV) And set vp false witnesses, which said, This man ceaseth not to speake blasphemous words against this holy place, and the Law.

(1587 Geneva Bible) And set forth false witnesses, which sayd, This man ceasseth not to speake blasphemous wordes against this holy place, and the Law.

(1526 Tyndale) and brought forth falce witnesses which sayde. This ma ceasith not to speake blasphemous wordes agaynst this holy place and the lawe:

 

Counterfeit Versions

(1881 RV) and set up false witnesses, which said, This man ceaseth not to speak words against this holy place, and the law:

(1901 ASV) and set up false witnesses, who said, This man ceaseth not to speak words against this holy place, and the law:

(CSB) They also presented false witnesses who said, “This man never stops speaking against this holy place and the law.

(NIV) They produced false witnesses, who testified, "This fellow never stops speaking against this holy place and against the law.

(NASV) They put forward false witnesses who said, "This man incessantly speaks against this holy place and the Law;

(THE MESSAGE) They put forward their bribed witnesses to testify: "This man talks nonstop against this Holy Place and God's Law.

(AMP) And they brought forward false witnesses who asserted, This man never stops making statements against this sacred place and the Law [of Moses];

(NLT) The lying witnesses said, “This man is always speaking against the holy Temple and against the law of Moses.

(ESV) and they set up false witnesses who said, "This man never ceases to speak words against this holy place and the law,

(CEV) Some men agreed to tell lies about Stephen, and they said, "This man keeps on saying terrible things about this holy temple and the Law of Moses.

(NCV) They brought in some people to tell lies about Stephen, saying, "This man is always speaking against this holy place and the law of Moses.

(NIRV) They found people who were willing to tell lies. The false witnesses said, "This fellow never stops speaking against this holy place. He also speaks against the law.

(RSV) and set up false witnesses who said, "This man never ceases to speak words against this holy place and the law;

(NAB-Roman Catholic) They presented false witnesses who testified, "This man never stops saying things against (this) holy place and the law.

(NWT-Jehovah’s Witnesses) And they brought forward false witnesses, who said: “This man does not stop speaking things against this holy place and against the Law.

 

Textus Receptus - Traditional Text

εστησαν τε μαρτυρας ψευδεις λεγοντας ο ανθρωπος ουτος ου παυεται ρηματα βλασφημα λαλων κατα του τοπου του αγιου τουτου και του νομου

 

Hort-Westcott - Critical Text

εστησαν τε μαρτυρας ψευδεις λεγοντας ο ανθρωπος ουτος ου παυεται λαλων ρηματα κατα του τοπου του αγιου τουτου και του νομου

 

Corrupted Manuscripts

This verse is corrupted in the following manuscripts:

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

C 04 - Ephraemi Rescriptus - Fifth century

 

Manuscripts which agree with the Textus Receptus for this verse

E 08 - Sixth century

P 025 - Ninth century

Byzantine Text (450-1450 A.D.)

 

Published Critical Greek Texts with Corruptions

Omits “blasphemous” before words

Greisbach, Johann - 1805

Lachmann, Karl - 1842

Tischendorf, Constantine - 1869

Tregelles, Samuel - 1857

Alford, Henry - 1849 revised in 1871

Wordsworth, Christopher - 1856 revised in 1870

Westcott and Hort - 1881

Nestle - 1927 as revised in seventeenth edition in 1941

Nestle-Aland - 1979 - Twenty Sixth Edition

Nestle-Aland - 1993 - Twenty Seventh Edition

United Bible Societies - 1983 - Fourth Edition

 

Affected Teaching

This is another strange omission because the word “blasphemous” is included in verse 11 in the modern versions and yet they omit it in verse 13. It seems that the modern versions are trying to mollify the accusations brought by the false witnesses. In the King James, they stated that Stephen was speaking blasphemy against Moses and the Temple. In the modern versions, they claim he “spoke against” not specifying what was spoken. Blasphemy is a specific charge while “speaking against” is a nebulous charge which can even be something positive. However, in this case the charges were trumped up that Stephen was a blasphemer and blasphemy would be a capitol offense, especially if someone was preaching truth about a false system which Stephen was definitely doing in Chapter 7. So there was no reason to leave out the false accusation the false witnesses brought concerning Stephen. It is just another effort by the modern versions to protect those guilty ones who persecute Christians.

 

Acts 7:30

 

Acts 7:30

(KJV) And when forty years were expired, there appeared to him in the wilderness of mount Sina an angel of the Lord in a flame of fire in a bush.

(1611 KJV) And when fourtie yeeres were expired, there appeared to him in the wildernes of mount Sina, an Angel of the Lord in a flame of fire in a bush.

(1568 Bishop’s Bible) And whe fourtie yeres were expired, there appeared to hym in the wyldernesse of mount Sina, an Angel of the Lorde in a flambe of fire in a busshe.

(1526 Tyndale) And when .xl. yeares were expired ther appered to him in the wyldernes of mounte Syna an angell of the Lorde in a flamme of fyre in a busshe.

 

Counterfeit Versions

(CSB) After forty years had passed, an angel appeared to him in the wilderness of Mount Sinai, in the flame of a burning bush.

(NIV) "After forty years had passed, an angel appeared to Moses in the flames of a burning bush in the desert near Mount Sinai.

(NASV) "After forty years had passed, AN ANGEL APPEARED TO HIM IN THE WILDERNESS OF MOUNT Sinai, IN THE FLAME OF A BURNING THORN BUSH.

(THE MESSAGE) "Forty years later, in the wilderness of Mount Sinai, an angel appeared to him in the guise of flames of a burning bush.

(AMP) And when forty years had gone by, there appeared to him in the wilderness (desert) of Mount Sinai an angel, in the flame of a burning bramblebush.

(NLT) “Forty years later, in the desert near Mount Sinai, an angel appeared to Moses in the flame of a burning bush.

(ESV) "Now when forty years had passed, an angel appeared to him in the wilderness of Mount Sinai, in a flame of fire in a bush.

(CEV) Forty years later, an angel appeared to Moses from a burning bush in the desert near Mount Sinai.

(1901 ASV) And when forty years were fulfilled, an angel appeared to him in the wilderness of Mount Sinai, in a flame of fire in a bush.

(NLV) Forty years passed and Moses was near Mount Sinai where no people live. There he saw an angel in the fire of a burning bush.

(HCSB) After 40 years had passed, an angel appeared to him in the desert of Mount Sinai, in the flame of a burning bush.

(NCV) "Forty years later an angel appeared to Moses in the flames of a burning bush as he was in the desert near Mount Sinai.

(RSV) "Now when forty years had passed, an angel appeared to him in the wilderness of Mount Sinai, in a flame of fire in a bush.

(NAB-Roman Catholic) "Forty years later, an angel appeared to him in the desert near Mount Sinai in the flame of a burning bush.

(NWT-Jehovah’s Witnesses) “And when forty years were fulfilled, there appeared to him in the wilderness of Mount Si´nai an angel in the fiery flame of a thornbush.

 

Textus Receptus - Traditional Text

kai plhrwqentwn etwn tessarakonta wjqh autw en th erhmw tou orouV sina aggeloV kuriou en jlogi puroV batou

 

Hort Westcott - Critical Text

kai plhrwqentwn etwn tesserakonta wjqh autw en th erhmw tou orouV sina aggeloV en jlogi puroV batou

 

Corrupted Manuscripts

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

B 03 - Vaticanus - Fourth century

C 04 - Ephraemi Rescriptus - Fifth century

 

Manuscripts which agree with the Textus Receptus for this verse

Byzantine Text (450-1450 A.D.)

D 05 - Bezae Cantabrigiensis - Fifth century

E 08 - Sixth century

P 025 - Ninth century

 

Published Critical Greek Texts with Corruptions

Omit “of the Lord” after “angel”

Lachmann, Karl - 1842

Tischendorf, Constantine - 1869

Tregelles, Samuel - 1857

Alford, Henry - 1849 revised in 1871

Westcott and Hort - 1881

Weiss, Bernhard - 1894

Nestle - 1927 as revised in seventeenth edition in 1941

Nestle-Aland - 1979 - Twenty Sixth Edition

Nestle-Aland - 1993 - Twenty Seventh Edition

United Bible Societies - 1983 - Fourth Edition

 

Affected Teaching

(Exo 19:18-21 KJV) And mount Sinai was altogether on a smoke, because the LORD descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. {19} And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice. {20} And the LORD came down upon mount Sinai, on the top of the mount: and the LORD called Moses up to the top of the mount; and Moses went up. {21} And the LORD said unto Moses, Go down, charge the people, lest they break through unto the LORD to gaze, and many of them perish.

 

Acts 7:30 is taken out of the narrative from Exodus 19:18-21. In Exodus 19:18-21 we read that it was God Himself who came to Moses on Mt. Sinai. The term “Angel of the Lord” is used as a synonym for God Himself. As we see in the narrative from Judges 13 where the parents of Samson was visited by an Angel of the Lord. When we read further into the Scriptures, we read in Judges 13:22 that Manoah thought he and his wife would die because they saw God.

 

(Judg 13:16 KJV) And the angel of the LORD said unto Manoah, Though thou detain me, I will not eat of thy bread: and if thou wilt offer a burnt offering, thou must offer it unto the LORD. For Manoah knew not that he was an angel of the LORD.

 

(Judg 13:22 KJV) And Manoah said unto his wife, We shall surely die, because we have seen God.

 

Manoah and his wife surely would not have been fearful of losing their lives if they just saw an angel. The King James Bible keeps the phrase “of the Lord” intact in Acts 7:30 because it is speaking of God Himself visiting Moses on Sinai. The modern versions omit “of the Lord” thus reducing God to a mere created angel. The hard thing to understand is that the proponents of the modern versions claim that no doctrines are affected. Here we see plainly in Acts 7:30 in the modern versions that God is reduced to a created angel. If that is not a doctrine affected by the modern versions, then I don’t know what is! God is the Creator of the angels and can never be identified as an angel without the qualifier “of the Lord” attached so we know who we are specifically speaking of. Once again the King James Bible shows it is a God glorifying Bible as it gives God his rightful place as Sovereign of the universe while the modern versions reduce Him to an angel.

Acts 7:37

 

Acts 7:37

(KJV) This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear.

(1611 KJV) This is that Moses which said vnto the children of Israel, A Prophet shall the Lord your God raise vp vnto you of your brethren, like vnto mee: him shall ye heare.

(1587 Geneva Bible) This is that Moses, which saide vnto the children of Israel, A Prophet shall the Lorde your God raise vp vnto you, euen of your brethren, like vnto me: him shall ye heare.

(1526 Tyndale) This is that Moses which sayde vnto the chyldre of Israel: A Prophet shall the Lorde youre God rayse vp vnto you of youre brethren lyke vnto me him shall ye heare.

 

Counterfeit Versions

(CSB) “This is the Moses who said to the Israelites: God will raise up for you a prophet like me from among your brothers and sisters.

(NIV) This is that Moses who told the Israelites, 'God will send you a prophet like me from your own people.'

(1881 RV) This is that Moses, which said unto the children, A prophet shall God raise up unto you from among your brethren, like unto me.

(1901 ASV) This is that Moses, who said unto the children of Israel, A prophet shall God raise up unto you from among your brethren, like unto me.

(NASV) "This is the Moses who said to the sons of Israel, 'GOD WILL RAISE UP FOR YOU A PROPHET LIKE ME FROM YOUR BRETHREN.'

(ESV) This is the Moses who said to the Israelites, 'God will raise up for you a prophet like me from your brothers.'

(HCSB) "This is the Moses who said to the sons of Israel, God will raise up for you a Prophet like me from among your brothers.

(RSV) This is the Moses who said to the Israelites, `God will raise up for you a prophet from your brethren as he raised me up.'

(NAB- Roman Catholic) It was this Moses who said to the Israelites, 'God will raise up for you, from among your own kinsfolk, a prophet like me.'

(NWT-Jehovah’s Witnesses) “This is the Moses that said to the sons of Israel, ‘God will raise up for YOU from among YOUR brothers a prophet like me.’

World English Bible
This is that Moses, who said to the children of Israel, 'The Lord our God will raise up a prophet for you from among your brothers, like me.'

 

Textus Receptus - Traditional Text

outoV estin o mwushV o eipwn toiV uioiV israhl projhthn umin anasthsei kurioV o qeoV umwn ek twn adeljwn umwn wV eme autou akousesqe

 

Hort-Westcott - Critical Text

outoV estin o mwushV o eipaV toiV uioiV israhl projhthn umin anasthsei o qeoV ek twn adeljwn umwn wV eme

 

Corrupted Manuscripts

This verse is corrupted in the following manuscripts:

Omit “him shall ye hear”

Aleph 01 - Sinaiticus - Nineteenth Century Counterfeit

B 03 - Vaticanus - Fourth Century

A 02 - Alexandrinus - Fifth century

P 025 - Ninth century

 

Manuscripts which agree with the Textus Receptus for this verse

Contains “him shall ye hear”

Byzantine Text (450-1450 A.D.)

C 04 - Ephraemi Rescriptus - Fifth century

D 05 - Bezae Cantabrigiensis - Fifth century

E 08 - Sixth century

 

Published Critical Greek Texts with Corruptions

Omit “him shall ye hear”

Lachmann, Karl - 1842

Tischendorf, Constantine - 1869

Tregelles, Samuel - 1857

Alford, Henry - 1849 revised in 1871

Westcott and Hort - 1881

Weiss, Bernhard - 1894

Nestle - 1927 as revised in seventeenth edition in 1941

Nestle-Aland - 1979 - Twenty Sixth Edition

Nestle-Aland - 1993 - Twenty Seventh Edition

United Bible Societies - 1983 - Fourth Edition

Von Soden, Freiherr - 1902

Hodges and Farstad - Majority Text 1982 as corrected in 1985

 

Affected Teachings

(Deu 18:15 KJV) The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; (Deu 18:18 KJV) I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. Acts 7:37 is a quote from Deuteronomy 18:15-18. This, of course, is a prophecy of the Lord Jesus Christ who would appear on the scene about 1440 years later. It is the Lord Jesus Christ that we are to listen to.

 

(Mat 17:5 KJV) While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.

 

Here we read a quote from God the Father at the Mount of transfiguration that the disciples are to be quiet and listen to the Lord Jesus Christ. We also read this same principle in Hebrews 1:1-2:

 

(Heb 1:1-2 KJV) God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, {2} Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;

 

God speaks to us through His Son and no longer through any prophets since the word of God is now completed. So when the Gnostics removed “him shall ye hear” from Acts 7:37, they removed a major prophecy plus they removed the specific implication of who Moses was speaking of. By removing that section of Scripture, anybody can now step into those shoes and claim to be a prophet or the prophet as so many cult leaders have done already. This portion of Scripture is also very important because Moses is literally relinquishing his authority by stating that they are going to hear that other prophet. This is because Grace came through the Lord Jesus Christ and the law came through Moses. Those who become saved will have fulfilled, through the Lord Jesus Christ, all the demands of God’s righteous law, meaning that the law of Moses no longer has any judicial effect upon them, in other words, the law no longer can exact any penalty from a true believer. Those who still listen to Moses are under the condemnation of death because they are still under the law. (John 1:17 KJV) For the law was given by Moses, but grace and truth came by Jesus Christ.

Acts 8:18

 

Acts 8:18

(KJV) And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money,

(1611 KJV) And when Simon saw that through laying on of the Apostles hands, the holy Ghost was giuen, hee offered them money,

(1587 Geneva Bible) And when Simon sawe, that through laying on of the Apostles hands the holy Ghost was giuen, he offred them money,

(1526 Tyndale) When Simo sawe that thorowe layinge on of the Apostles hondes on them the holy goost was geven: he offered the money

 

Counterfeit Versions

(CSB) When Simon saw that the Spirit was given through the laying on of the apostles’ hands, he offered them money,

(NIV) When Simon saw that the Spirit was given at the laying on of the apostles' hands, he offered them money

(NASV) Now when Simon saw that the Spirit was bestowed through the laying on of the apostles' hands, he offered them money,

(THE MESSAGE) When Simon saw that the apostles by merely laying on hands conferred the Spirit, he pulled out his money,

(AMP) However, when Simon saw that the [Holy] Spirit was imparted through the laying on of the apostles' hands, he brought money and offered it to them,

(NLT) When Simon saw that the Spirit was given when the apostles laid their hands on people, he offered them money to buy this power.

(ESV) Now when Simon saw that the Spirit was given through the laying on of the apostles’ hands, he offered them money,

(CEV) Simon noticed that the Spirit was given only when the apostles placed their hands on the people. So he brought money

(NCV) Simon saw that the Spirit was given to people when the apostles laid their hands on them. So he offered the apostles money,

(HCSB) When Simon saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money, [Footnote - Other mss omitHoly]

(NIRV) Simon watched as the apostles placed their hands on them. He saw that the Spirit was given to them. So he offered money to Peter and John.

(RSV) Now when Simon saw that the Spirit was given through the laying on of the apostles' hands, he offered them money,

(NAB-Roman Catholic) When Simon saw that the Spirit was conferred by the laying on of the apostles' hands, he offered them money

(NWT-Jehovah’s Witnesses) Now when Simon saw that through the laying on of the hands of the apostles the spirit was given, he offered them money,

World English Bible
Now when Simon saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money,

 While the Holy Spirit has always been here, the Holy Ghost had to be sent down (see our comments under 6:3.

Textus Receptus - Traditional Text

θεασαμενος δε ο σιμων οτι δια της επιθεσεως των χειρων των αποστολων διδοται το πνευμα το αγιον προσηνεγκεν αυτοις χρηματα

 

Hort-Westcott - Critical Text

ιδων δε ο σιμων οτι δια της επιθεσεως των χειρων των αποστολων διδοται το πνευμα προσηνεγκεν αυτοις χρηματα

 

Corrupted Manuscripts

This verse is corrupted in the following manuscripts:

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

 

Manuscripts which agree with the Textus Receptus for this verse

A 02 - Alexandrinus - Fifth century

C 04 - Ephraemi Rescriptus - Fifth century

D 05 - Bezae Cantabrigiensis - Fifth century

E 08 - Sixth century

L 020 - Ninth century

P 025 - Ninth century

33 (Minuscule) - Ninth Century

P 45 - Third Century

P 74 - Seventh Century

Byzantine Text (450-1450 A.D.)

 

Published Critical Greek Texts with Corruptions

Omit “holy” before Ghost

Tischendorf, Constantine - 1869

Tregelles, Samuel - 1857 (in brackets or in the margin)

Alford, Henry - 1849 revised in 1871

Westcott and Hort - 1881

Nestle - 1927 as revised in seventeenth edition in 1941

Nestle-Aland - 1979 - Twenty Sixth Edition

Nestle-Aland - 1993 - Twenty Seventh Edition

United Bible Societies - 1983 - Fourth Edition

 

Affected Teaching

Here Simon thought that he would be able to purchase the Holy Spirit with money not realizing that the Holy Spirit is given to the true believer and He is not purchased with money. Peter gave him a severe rebuke that his money should perish with him. Isn’t it interesting that Peter rebukes Simon who tries to buy salvation for money. The Roman Catholic Institution sees Peter as the first Pope and instead of following Peter’s example, they sold indulgences to get people out of purgatory and into Heaven. So if he was their first Pope, then why did they disobey him and try to sell salvation? I threw that in for nothing. The modern versions omit the fact that the Holy Spirit is in view and the lesson is that God cannot be bought with money or anything man has. To omit “holy” is to attack the doctrine of the Holy Spirit. We live in a day when there are many spirits. Everyone you speak to is spiritual such as New Agers or occultic, or whatever. It is important that the word “holy” be included when speaking of the Holy Spirit so an instant distinction can be made about who is in focus. I think it is also interesting that the manuscript evidence favors including “agios” at 10 in favor and 2 against. So they go with two most corrupt manuscripts that omit it instead of including it because of overwhelming evidence. I have been studying this issue since 1986 and I still marvel at the way the theologians trash the real Bible in favor of their counterfeits. The scary thing is that these same “experts” are the ones who teach the next generation of preachers and missionaries.

 

Acts 8:37

 

Acts 8:37

(KJV) And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.

(1611 KJV) And Philip said, If thou beleeuest with all thine heart, thou mayest. And he answered, and said, I beleeue that Iesus Christ is the Sonne of God.

(1587) Geneva Bible) And Philippe said vnto him, If thou beleeuest with all thine heart, thou mayest. Then he answered, and saide, I beleeue that that Iesus Christ is that Sonne of God.

(1526 Tyndale) Philip sayde vnto him: Yf thou beleve with all thyne hert thou mayst. He answered and sayde: I beleve that Iesus Christe is the sonne of God.

 

Counterfeit Versions

(CEB) Omitted

(CEV) Omitted

(CSB) Omitted

(ERV) Omitted

(HCSB) [And Philip said, "If you believe with all your heart you may." And he replied, "I believe that Jesus Christ is the Son of God."]

(THE MESSAGE) Omitted

(NCV) [Philip answered, "If you believe with all your heart, you can." The officer said, "I believe that Jesus Christ is the Son of God."]

(NLV) (Philip said, “If you believe with all your heart, you may.” The man said, “I believe that Jesus Christ is the Son of God.”)

(NLT) Omitted

(NIV) Omitted

(ESV) Omitted

(RSV) Omitted

(NWT-Jehovah’s Witnesses) - Omitted

(NAB-Roman Catholic) - Omitted - “Look, there is some water right there. What is to keep me from being baptized?” (This verse is half of verse 36)

(NASB) [And Philip said, "If you believe with all your heart, you may." And he answered and said, "I believe that Jesus Christ is the Son of God."] (NASB adds footnote stating “Early mss do not contain this verse”

(NKJV) Then Philip said, "If you believe with all your heart, you may." And he answered and said, "I believe that Jesus Christ is the Son of God." (NKJV adds the following center footnote (“8:37 NU-Text and M-Text omit this verse. It is found in Western texts, including the Latin tradition”)

 

Textus Receptus - Traditional Text

εἰπε δὲ ὁ Φίλιππος, Εἰ πιστεύεις ἐξ ὅλης τὴς καρδίας, ἔξεστιν. ἀποκριθεὶς δὲ εἷπε, Πιστεύω τὸν ὑιὸν τοῦ Θεοῦ ἐιναι τὸν Ἰησοῦν Χριστόν.

 

Hort-Westcott - Critical Text

Omitted

Corrupted Manuscripts

Byzantine Text (450-1450 A.D.)

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

B 03 - Vaticanus - Fourth century

C 04 - Ephraemi Rescriptus - Fifth century

L 020 - Ninth century

P 025 - Ninth century

Psi 044 - Eight/Ninth/ century

33 (Minuscule) - Ninth Century

P 45 - Third Century

P 74 - Seventh Century

 

Manuscripts which agree with the Textus Receptus for this verse

Stephanus (1550 A.D.)

E 08 - Sixth century

 

Published Critical Greek Texts with Corruptions

Omit entire verse

Greisbach, Johann - 1805

Lachmann, Karl - 1842

Tischendorf, Constantine - 1869

Tregelles, Samuel - 1857

Alford, Henry - 1849 revised in 1871

Wordsworth, Christopher - 1856 revised in 1870

Westcott and Hort - 1881

Weiss, Bernhard - 1894

Nestle - 1927 as revised in seventeenth edition in 1941

Nestle-Aland - 1979 - Twenty Sixth Edition

Nestle-Aland - 1993 - Twenty Seventh Edition

United Bible Societies - 1983 - Fourth Edition

Von Soden, Freiherr - 1902

Hodges and Farstad - Majority Text 1982 as corrected in 1985

Affected Teaching

Acts 8:37 is another verse which met its doom in the 2^nd century. It is omitted in the Vaticanus and Sinaiticus. It is also omitted in the NIV, ESV, RSV, NWT, and NAB. The NASB and the NKJV are more subtle in the way they attack this verse. The NASB places brackets around the verse and then states without any qualifying evidence that “Early manuscripts do not contain this verse.” This statement is very vague and really means nothing since all manuscripts are early. What is the definition of early? 1^st century, 2^nd century, 5^th century? The NKJV (New King James Version) is also very subtle in its attack. The center column of the NKJV is Satan’s playground and on this verse it states, “NU-Text and M-Text omit this verse. It is found in Western texts, including the Latin tradition.” The NU Text they are referring to is the Nestle Aland Text (N) and the United Bible Societies Text (U). Both of which are heavily based on the Vaticanus and Sinaiticus. So the NKJV claiming to be a revision of the King James, is another false version which, according to Dr. D.A. Waite in his research, which I have in my possession, departs from the Textus Receptus in 2,000+ places. Now the second half of their claim. What Western texts? What is the Latin tradition? Is it referring to Jerome’s corrupt Latin Vulgate of the 4^th century, is it the Old Latin Vulgate c. 90-150 A.D., or is it Roman Catholic tradition?

 

There are 5255 extant manuscripts and unless one studies the manuscript issue, they will never know that statements such as “Oldest and Best” or “Early Manuscripts” refer to the two corrupted manuscripts of the 4^th century, Sinaiticus and Vaticanus. In fact, the modern translations are based on only 45 manuscripts which are less than 1% of all manuscripts. This means that the modern versions have completely and intentionally disregarded over 99% of the manuscripts. Zane Hodges authored a text in a book called “The Majority Text” which is also a misnomer. He only used 414 manuscripts which is only 8% of the extant manuscripts. How could that be considered the majority? Christians must begin to question these things, it is necessary that they do.

 

Acts 8:37 is another testimony that Jesus is the Son of God. By the Ethiopian Eunuch using the word “is” (present tense in Greek) instead of “was” he was stating a fact that Jesus is alive. His resurrection was doubted by many but here the Scripture is stating that He is alive plus it is another scriptural testimony of Jesus being the Son of God, a title of Divinity. This is why the Gnostics would have ripped it out of the text, simply because they did not believe that God, being good, could dwell in a sinful, corrupted human body. They did not believe that Jesus was the Son of God only a good human being, plus that He only became Christ at His birth without pre-existence. This verse is in the Old Latin Vulgate of 90-150 A.D. which was a direct copy from the original autographs.

 

Acts 9:5-6

 

Acts 9:5-6

(KJV) {5} And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks. {6} And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do.

(1611 KJV) {5} And he said, Who art thou Lord? And the Lord said, I am Iesus whom thou persecutest: It is hard for thee to kicke against the prickes. {6}And he trembling and astonished, said, Lord, what wilt thou haue mee to doe? And the Lord said vnto him, Arise, and goe into the citie, and it shall be told thee what thou must doe.

(1568 Bishop’s Bible) {5} And he sayde: Who art thou Lorde? And the Lorde said: I am Iesus who thou persecutest, It is harde for thee to kicke agaynst the prickes. {6}And he both tremblyng and astonyed, sayde: Lord, what wylt thou haue me to do? And the Lorde sayde vnto hym: Aryse, and go into the citie, and it shalbe tolde thee what thou must do.

(1526 Tyndale) {5}And he sayde what arte thou lorde? And the lorde sayd I am Iesus whom thou persecutest it shalbe harde for ye to kycke agaynst ye pricke. {6}And he bothe tremblynge and astonyed sayde: Lorde what wilt thou have me to do? And ye Lorde sayde vnto him: aryse and goo into the cite and it shalbe tolde the what thou shalt do.

 

Counterfeit Versions

(CSB) {5} “Who are you, Lord?” Saul said. “I am Jesus, the one you are persecuting,” he replied. {6} “But get up and go into the city, and you will be told what you must do.”

(NIV) 5 "Who are you, Lord?" Saul asked. "I am Jesus, whom you are persecuting," he replied. 6 "Now get up and go into the city, and you will be told what you must do."

(NASB) 5 And he said, "Who are You, Lord?" And He said, "I am Jesus whom you are persecuting, 6 but get up and enter the city, and it will be told you what you must do."

(THE MESSAGE) 5-6He said, "Who are you, Master?" "I am Jesus, the One you're hunting down. I want you to get up and enter the city. In the city you'll be told what to do next."

(NLT) 5 "Who are you, sir?" Saul asked. And the voice replied, "I am Jesus, the one you are persecuting! 6 Now get up and go into the city, and you will be told what you are to do."

(ESV) 5 And he said, "Who are you, Lord?" And he said, "I am Jesus, whom you are persecuting. 6 But rise and enter the city, and you will be told what you are to do."

(CEV) 5 "Who are you?" Saul asked. "I am Jesus," the Lord answered. "I am the one you are so cruel to. 6 Now get up and go into the city, where you will be told what to do."

(1901 ASV) 5 And he said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest: 6 but rise, and enter into the city, and it shall be told thee what thou must do.

(HCSB) 5 "Who are You, Lord?" he said. "I am Jesus, whom you are persecuting," He replied. 6 "But get up and go into the city, and you will be told what you must do."

(NCV) 5 Saul said, "Who are you, Lord?" The voice answered, "I am Jesus, whom you are persecuting. 6 Get up now and go into the city. Someone there will tell you what you must do."

(RSV) 5 And he said, "Who are you, Lord?" And he said, "I am Jesus, whom you are persecuting; 6 but rise and enter the city, and you will be told what you are to do."

(NAB-Roman Catholic) 5 He said, "Who are you, sir?" The reply came, "I am Jesus, whom you are persecuting. 6 Now get up and go into the city and you will be told what you must do."

(NWT-Jehovah’s Witnesses) 5 He said: “Who are you, Lord?” He said: “I am Jesus, whom you are persecuting. 6 Nevertheless, rise and enter into the city, and what you must do will be told you.”

World English Bible
5. He said, "Who are you, Lord?" The Lord said, "I am Jesus, whom you are persecuting.
6. But rise up, and enter into the city, and you will be told what you must do."

 

Textus Receptus- Traditional Text

(5) eipen de tiV ei kurie o de kurioV eipen egw eimi ihsouV on su diwkeiV sklhron soi proV kentra laktizein (6) tremwn te kai qambwn eipen kurie ti me qeleiV poihsai kai o kurioV proV auton anasthqi kai eiselqe eiV thn polin kai lalhqhsetai soi ti se dei poiein

 

Hort-Westcott - Critical Text

{5} eipen de tiV ei kurie o de egw eimi ihsouV on su diwkeiV {6}alla anasthqi kai eiselqe eiV thn polin kai lalhqhsetai soi o ti se dei poiein

 

Corrupted Manuscripts

These verses are corrupted in the following manuscripts:

Omit “It is hard for thee to kicke against the prickes. {6}And he trembling and astonished, said, Lord, what wilt thou haue mee to doe? And the Lord said vnto him,”

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

B 03 - Vaticanus - Fourth century

C 04 - Ephraemi Rescriptus - Fifth century

E 08 - Sixth century

P 25 - Ninth century

X 033 - Tenth century

PSI 044 - Ninth/tenth century

P 74 - Seventh century

 

Manuscripts which agree with the Textus Receptus for this Verse

E 07 - Eighth century

Syrian Peshitta (200 A.D.)

Old Latin Vulgate (150-200 A.D.)

Latin Vulgate 5th century

 

Published Critical Greek Texts with Corruptions

Omit “It is hard for thee to kicke against the prickes. {6}And he trembling and astonished, said, Lord, what wilt thou haue mee to doe? And the Lord said vnto him,”

Greisbach, Johann - 1805

Lachmann, Karl - 1842

Tischendorf, Constantine - 1869

Tregelles, Samuel - 1857

Alford, Henry - 1849 revised in 1871

Wordsworth, Christopher - 1856 revised in 1870

Westcott and Hort - 1881

Weiss, Bernhard - 1894

Nestle - 1927 as revised in seventeenth edition in 1941

Nestle-Aland - 1979 - Twenty Sixth Edition

Nestle-Aland - 1993 - Twenty Seventh Edition

United Bible Societies - 1983 - Fourth Edition

Von Soden, Freiherr - 1902

Hodges and Farstad - Majority Text 1982 as corrected in 1985

 

Affected Teaching

Here we have one of the accounts of the conversion of the Apostle Paul. In verse 5 the Lord Jesus is telling Paul that it is hard for thee to kick against the pricks. In other words, the Lord Jesus was telling Paul that to fight the Gospel is like continually kicking a cactus with large thorns. All that will happen is that your foot will become bloody and you will never win over the cactus. Those who fight against the Gospel are in the same boat because although they might win a skirmish, they will never win the war because the Lord had stated that the Gospel will be preached to the ends of the earth and then He will return.

 

Then in verse 6, the Apostle Paul was trembling before the Lord and asked Him what he should do and the Lord had given him instruction what to do. Paul was very arrogant thinking that by putting Christians to death he would be able to stem the tide of Christianity but when he came face to face with the Lord, that arrogance and pride turned to fear which manifested itself in tremors and astonishment.

 

The modern versions leave out these vital parts of the verses which shows the deity of the Lord Jesus Christ and how people tremble in His holy presence. Since the Gnostics did not believe that Jesus was deity, they apparently thought that it was unnecessary to include the parts about the Lord Jesus being deity and causing a mere human to tremble in His presence. This account of Paul’s conversion shows him having direct dialogue with the Lord Jesus from heaven. The modern versions make it sound like a casual conversation as if Paul was just stopping to ask for directions. The King James Bible retains the awesome nature of the encounter between Jesus and Paul but the modern versions make it sound like a street corner conversation with nothing special about it. 　In these two verses alone, 30 words have been removed.

 

Acts 9:29

 

Acts 9:29

(KJV) And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him.

(1611 KJV) And he spake boldly in the Name of the Lord Iesus, and disputed against the Grecians: but they went about to slay him.

(1587 Geneva Bible) And spake boldly in the Name of the Lord Iesus, and spake and disputed against the Grecians: but they went about to slay him.

(1526 Tyndale) and quit hym silfe boldly in the name of the lorde Iesu. And he spake and disputed wyth the grekes: and they went aboute to slee hym.

 

Counterfeit Versions

(1881 RV) preaching boldly in the name of the Lord: and he spake and disputed against the Grecian Jews; but they went about to kill him.

(1901 ASV) preaching boldly in the name of the Lord: and he spake and disputed against the Grecian Jews; but they were seeking to kill him.

(CSB) He conversed and debated with the Hellenistic Jews, but they tried to kill him.

(NIV) He talked and debated with the Grecian Jews, but they tried to kill him.

(NASV) And he was talking and arguing with the Hellenistic Jews; but they were attempting to put him to death.

(THE MESSAGE) uninhibited as he preached in the Master's name. But then he ran afoul of a group called Hellenists—he had been engaged in a running argument with them—who plotted his murder.

(AMP) Preaching freely and confidently and boldly in the name of the Lord. And he spoke and discussed with and disputed against the Hellenists (the Grecian Jews), but they were seeking to slay him.

(NLT) He debated with some Greek-speaking Jews, but they tried to murder him.

(ESV) And he spoke and disputed against the Hellenists. But they were seeking to kill him.

(CEV) He was always arguing with the Jews who spoke Greek, and so they tried to kill him.

(NCV) He would often talk and argue with the Jewish people who spoke Greek, but they were trying to kill him.

(HCSB) He conversed and debated with the Hellenistic Jews, but they attempted to kill him.

(NIRV) He talked and argued with Jews who followed Greek practices. But they tried to kill him.

(RSV) preaching boldly in the name of the Lord. And he spoke and disputed against the Hellenists; but they were seeking to kill him.

(NAB-Roman Catholic) He also spoke and debated with the Hellenists, but they tried to kill him.

(NWT-Jehovah’s Witnesses) and he was talking and disputing with the Greek-speaking Jews. But these made attempts to do away with him.

 

Textus Receptus - Traditional Text

και παρρησιαζομενος εν τω ονοματι του κυριου ιησου ελαλει τε και συνεζητει προς τους ελληνιστας οι δε επεχειρουν αυτον ανελειν

 

Hort-Westcott - Critical Text

ελαλει τε και συνεζητει προς τους ελληνιστας οι δε επεχειρουν ανελειν αυτον

 

Corrupted Manuscripts

This verse is corrupted in the following manuscripts:

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

B 03 - Vaticanus - Fourth century

C 04 - Ephraemi Rescriptus - Fifth century

E 08 - Sixth century (maintains verse but omits the name of Jesus)

 

Manuscripts which agree with the Textus Receptus on this verse:

L 020 - Ninth century

P 025 - Ninth century

Byzantine Text (450-1450 A.D.)

 

Published Critical Greek Texts with Corruptions

Omit “And” before “he spake” and render “speaking boldly”

Lachmann, Karl - 1842

Tischendorf, Constantine - 1869

Tregelles, Samuel - 1857

Alford, Henry - 1849 revised in 1871

Nestle - 1927 as revised in seventeenth edition in 1941

Nestle-Aland - 1979 - Twenty Sixth Edition

Nestle-Aland - 1993 - Twenty Seventh Edition

Westcott and Hort - 1881

United Bible Societies - 1983 - Fourth Edition

 

Omit “Jesus” after “the Lord”

Lachmann, Karl - 1842

Tischendorf, Constantine - 1869

Tregelles, Samuel - 1857

Alford, Henry - 1849 revised in 1871

Wordsworth, Christopher - 1856 revised in 1870

Nestle - 1927 as revised in seventeenth edition in 1941

Nestle-Aland - 1979 - Twenty Sixth Edition

Nestle-Aland - 1993 - Twenty Seventh Edition

Westcott and Hort - 1881

United Bible Societies - 1983 - Fourth Edition

 

Affected Teaching

Here is the beginning testimony of the Apostle Paul after he was first given the introduction to the Apostles by Barnabas. The Apostle Paul was speaking boldly in the name of the Lord Jesus. The word behind “spake boldly” in the Greek carries with it the meaning “to speak fearlessly and openly.” Paul’s fearlessness did not come from himself but came because of the authority the believer has in Christ and the commission to send forth the true gospel without fear into the whole world. There is a great spiritual principle in this verse and that is the believer’s fearlessness to proclaim the Gospel comes from our relationship with the Lord Jesus Christ who placed the Holy Spirit in us to complete the task of world evangelization. It is the Lord who gave the Spirit of fearlessness to the early martyrs and then those who were murdered in the Inquisition in the Middle Ages by the Roman Catholic Institution. It is this spirit of fearlessness which catapulted the great missionary movement of the 19^th century which is still going on today. The boldness of the believer, even today, comes from the fact that we speak in the name of the Lord because we have been given that right and authority. (Mat 7:29 KJV) For he taught them as one having authority, and not as the scribes. Jesus taught as one having authority and since we have the word of God today in the King James Bible, we are also able to teach as one having authority and this is what the modern versions do away with but they have to because there is no authority in those counterfeits.

Acts 10:6

 

Acts 10:6

(KJV) He lodgeth with one Simon a tanner, whose house is by the sea side: he shall tell thee what thou oughtest to do.

(1611 KJV) Hee lodgeth with one Simon a Tanner, whose house is by the Sea side; he shall tell thee what thou oughtest to doe.

(1526 Tyndale) He lodgeth with one Simon a tanner whose housse is by ye see syde. He shall tell the what thou oughtest to doo.

(1382 Wycliffe) This is herborid at a man Symount, curiour, whos hous is bisidis the see. This schal seie to thee, what it bihoueth thee to do.

 

Counterfeit Versions

(CSB) He is lodging with Simon, a tanner, whose house is by the sea.”

(NIV) He is staying with Simon the tanner, whose house is by the sea."

(NASV) he is staying with a tanner named Simon, whose house is by the sea."

(THE MESSAGE) He is staying with Simon the Tanner, whose house is down by the sea."

(AMPLIFIED) He is lodging with Simon a tanner, whose house is by the seaside.

(NLT) He is staying with Simon, a tanner who lives near the seashore.”

(ESV) He is lodging with one Simon, a tanner, whose house is by the seaside."

(CEV) He is visiting with Simon the leather maker, who lives in a house near the sea."

(1901 ASV) he lodgeth with one Simon a tanner, whose house is by the sea side.

(HCSB) He is lodging with Simon, a tanner, whose house is by the sea."

(NCV) He is staying with a man, also named Simon, who is a tanner and has a house beside the sea."

(RSV) he is lodging with Simon, a tanner, whose house is by the seaside."

(NAB-Roman Catholic) He is staying with another Simon, a tanner, who has a house by the sea."

(NWT-Jehovah’s Witnesses) This man is being entertained by a certain Simon, a tanner, who has a house by the sea.”

World English Bible
He lodges with one Simon, a tanner, whose house is by the seaside."

 

Textus Receptus - Traditional Text

outoV xenizetai para tini simwni bursei w estin oikia para qalassan outoV lalhsei soi ti se dei poiein

 

Hort-Westcott - Critical Text

outoV xenizetai para tini simwni bursei w estin oikia para qalassan

 

Corrupted Manuscripts

This verse is corrupted in the following manuscripts:

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

B 03 - Vaticanus - Fourth century

C 04 - Ephraemi Rescriptus - Fifth century

E 08 - Sixth century

L 020 - Ninth century

P 025 - Ninth century

 

Manuscripts which agree with the Textus Receptus for this verse

Stephanus 1550 A.D.

 

Published Critical Greek Texts with Corruptions

Omits “he shall tell thee what thou oughtest to do”

Greisbach, Johann - 1805

Lachmann, Karl - 1842

Tischendorf, Constantine - 1869

Tregelles, Samuel - 1857

Alford, Henry - 1849 revised in 1871

Wordsworth, Christopher - 1856 revised in 1870

Westcott and Hort - 1881

Weiss, Bernhard - 1894

Nestle - 1927 as revised in seventeenth edition in 1941

Nestle-Aland - 1979 - Twenty Sixth Edition

Nestle-Aland - 1993 - Twenty Seventh Edition

United Bible Societies - 1983 - Fourth Edition

Hodges and Farstad - Majority Text 1982 as corrected in 1985

 

Affected Teaching

Cornelius the Centurion saw a vision sent from God but he did not understand the vision. So an angel of the Lord had come to him and instructed him to go and see Peter and Peter would give him certain instructions. However, this scenario had become a test for Peter also. He had considered Cornelius an unclean Gentile and would have no dealings with him. Then God allowed Peter to see a vision which contained unclean animals which Peter claimed he had never eaten in obedience to the law. However, God had told Peter that these animals were now clean and Cornelius, being a true believer, was also cleaned by the same blood of Christ which cleansed him. It is a lesson for us also, that if there is a brother or sister we do not like, we must realize that they are cleansed by the same blood of Christ as we are and we must never look down on them.

 

Cornelius was specifically told to see Peter and that Peter would explain to him what he must do. Here we have a case of a person being given a specific divine order, yet the modern versions omit it. Cornelius was not to visit Peter for a social visit but was to visit him for a specific reason. The modern versions leave out the reason for the visit of Peter by Cornelius. Once again the King James Bible supplies the entire text and does not leave us wondering why Peter was sent for.

Acts 10:21

 

Acts 10:21

(KJV) Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come?

(1611 KJV) Then Peter went downe to the men, which were sent vnto him from Cornelius, and said, Behold, I am hee, whom ye seeke: what is the cause wherefore ye are come?

(1587 Geneva Bible) Then Peter went downe to the men, which were sent vnto him from Cornelius, and sayd, Beholde, I am he whome ye seeke: what is the cause wherefore ye are come?

(1526 Tyndale Bible) Peter went doune to ye men which were sent vnto him from Cornelius and sayde Beholde I am he whom ye seke what is the cause wherfore ye are come?

 

Counterfeit Versions

(1881 RV) And Peter went down to the men, and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come?

(1901 ASV) And Peter went down to the men, and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come?

(AMP) Then Peter went down to the men and said, I am the man you seek; what is the purpose of your coming?

(CEB) So Peter went downstairs and told them, “I’m the one you are looking for. Why have you come?”

(CEV) Peter went down and said to the men, "I am the one you are looking for. Why have you come?"

(CSB) Then Peter went down to the men and said, “Here I am, the one you’re looking for. What is the reason you’re here? ”

(1899 Douay-Rheims RC) Then Peter, going down to the men, said: Behold, I am he whom you seek; what is the cause for which you are come?

(ESV) And Peter went down to the men and said, "I am the one you are looking for. What is the reason for your coming?"

(GNB) So Peter went down and said to the men, I am the man you are looking for. Why have you come?

(HCSB) Then Peter went down to the men and said, "Here I am, the one you're looking for. What is the reason you're here?"

(THE MESSAGE) Peter went down and said to the men, "I think I'm the man you're looking for. What's up?"

(NASV) Peter went down to the men and said, “Behold, I am the one you are looking for; what is the reason for which you have come?”

(NCV) So Peter went down to the men and said, "I am the one you are looking for. Why did you come here?"

(NIRV) Peter went down and spoke to the men. "I'm the one you're looking for," he said. "Why have you come?"

(NIV) Peter went down and said to the men, “I’m the one you’re looking for. Why have you come?”

(NLT) So Peter went down and said, “I’m the man you are looking for. Why have you come?”

(RSV) And Peter went down to the men and said, "I am the one you are looking for; what is the reason for your coming?"

(NAB-Roman Catholic) Then Peter went down to the men and said, “I am the one you are looking for. What is the reason for your being here?”

(NWT-Jehovah’s Witnesses) So Peter went downstairs to the men and said: “Look! I am the one YOU are seeking. What is the cause for which YOU are present?”

World English Bible
Peter went down to the men, and said, "Behold, I am he whom you seek. Why have you come?"

 

Textus Receptus - Traditional Text

καταβας δε πετρος προς τους ανδρας τους απεσταλμενους απο του κορνηλιου προς αυτον ειπεν ιδου εγω ειμι ον ζητειτε τις η αιτια δι ην παρεστε

 

Hort-Westcott - Critical Text

καταβας δε πετρος προς τους ανδρας ειπεν ιδου εγω ειμι ον ζητειτε τις η αιτια δι ην παρεστε

 

Corrupted Manuscripts

This verse is corrupted in the following manuscripts:

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

B 03 - Vaticanus - Fourth century

C 04 - Ephraemi Rescriptus - Fifth century

D 05 - Bezae Cantabrigiensis - Fifth century

E 08 - Sixth century

L 020 - Ninth century

P 025 - Ninth century

 

Manuscripts which agree with the Textus Receptus for this verse

Byzantine Text (450-1450 A.D.)

 

Published Critical Greek Texts with Corruptions

Omits “which were sent unto him from Cornelius”

Greisbach, Johann - 1805

Hodges and Farstad - Majority Text

Lachmann, Karl - 1842

Tischendorf, Constantine - 1869

Tregelles, Samuel - 1857

Alford, Henry - 1849 revised in 1871

Wordsworth, Christopher - 1856 revised in 1870

Westcott and Hort - 1881

Nestle - 1927 as revised in seventeenth edition in 1941

Nestle-Aland - 1979 - Twenty Sixth Edition

Nestle-Aland - 1993 - Twenty Seventh Edition

United Bible Societies - 1983 - Fourth Edition

 

Affected Teaching

Cornelius was a godly man and he had a vision. He was also commanded to send for Peter so he may receive understanding of the vision. Cornelius, being a Centurion, would have charge of one hundred soldiers. So in response to the command to send for Peter, he dispatched some men to Joppa to bring Peter to him. The King James Bible specifically states that the men Peter had come to see was dispatched by Cornelius while the modern versions omit that part. God wrote His word with specifics not in nebulous terms which invite multiple and spurious interpretations.

Acts 10:30

 

Acts 10:30

(KJV) And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing,

(1611 KJV) And Cornelius said, Foure daies agoe I was fasting vntill this houre, and at the ninth houre I prayed in my house, and behold, a man stood before me in bright clothing,

(1526 Tyndale) And Cornelius sayde: This daye now .iiii. dayes I fasted and at the nynthe houre I prayde in my housse: and beholde a man stode before me in bright clothynge

(1382 Wycliffe) And Cornelie seide, To dai foure daies in to this our, Y was preiynge and fastynge in the nynthe our in myn hous. And lo! a man stood bifore me in a whijt cloth, and seide,

 

Counterfeit Versions

(CSB) Cornelius replied, “Four days ago at this hour, at three in the afternoon, I was praying in my house. Just then a man in dazzling clothing stood before me

(NIV) Cornelius answered: "Four days ago I was in my house praying at this hour, at three in the afternoon. Suddenly a man in shining clothes stood before me

(NASV) Cornelius said, "Four days ago to this hour, I was praying in my house during the ninth hour; and behold, a man stood before me in shining garments,

(THE MESSAGE) Cornelius said, "Four days ago at about this time, midafternoon, I was home praying. Suddenly there was a man right in front of me, flooding the room with light.

(NLT) Cornelius replied, “Four days ago I was praying in my house about this same time, three o’clock in the afternoon. Suddenly, a man in dazzling clothes was standing in front of me.

(AMP) And Cornelius said, This is now the fourth day since about this time I was observing the ninth hour (three o'clock in the afternoon) of prayer in my lodging place; [suddenly] a man stood before me in dazzling apparel,

(ESV) And Cornelius said, "Four days ago, about this hour, I was praying in my house at the ninth hour, and behold, a man stood before me in bright clothing

(CEV) Cornelius answered: Four days ago at about three o'clock in the afternoon I was praying at home. Suddenly a man in bright clothes stood in front of me.

(1901 ASV) And Cornelius said, Four days ago, until this hour, I was keeping the ninth hour of prayer in my house; and behold, a man stood before me in bright apparel,

(NLV) Cornelius said, "Four days ago at three o'clock in the afternoon I was praying here in my house. All at once, I saw a man standing in front of me. He had on bright clothes.

(HCSB) Cornelius replied, "Four days ago at this hour, at three in the afternoon, I was praying in my house. Just then a man in a dazzling robe stood before me

(NCV) Cornelius said, "Four days ago, I was praying in my house at this same time -- three o'clock in the afternoon. Suddenly, there was a man standing before me wearing shining clothes.

(RSV) And Cornelius said, "Four days ago, about this hour, I was keeping the ninth hour of prayer in my house; and behold, a man stood before me in bright apparel,

(NAB-Roman Catholic) Cornelius replied, "Four days ago at this hour, three o'clock in the afternoon, I was at prayer in my house when suddenly a man in dazzling robes stood before me and said,

(DOUAY-RHEIMS Roman Catholic ) And Cornelius said: Four days ago, unto this hour, I was praying in my house, at the ninth hour, and behold a man stood before me in white apparel, and said:

(NWT-Jehovah’s Witnesses) Accordingly Cornelius said: “Four days ago counting from this hour I was praying in my house at the ninth hour, when, look! a man in bright raiment stood before me

 

Textus Receptus - Traditional Text

kai o kornhlioV ejh apo tetarthV hmeraV mecri tauthV thV wraV hmhn nhsteuwn kai thn ennathn wran proseucomenoV en tw oikw mou kai idou anhr esth enwpion mou en esqhti lampra

 

Hort-Westcott - Critical Text

kai o kornhlioV ejh apo tetarthV hmeraV mecri tauthV thV wraV hmhn thn enathn proseucomenoV en tw oikw mou kai idou anhr esth enwpion mou en esqhti lampra

 

Corrupted Manuscripts

A 02 - Alexandrinus - Fifth century (original)

D 05 - Bezae Cantabrigiensis - Fifth century

E 08 - Sixth century

L 020 - Ninth century

P 025 - Ninth century

P 50 - Fourth/fifth century

1241 - (Miniscule) - Twelfth century

Psi 044 - Ninth/Tenth century

 

Manuscripts which agree with the Textus Receptus for this verse

Byzantine Text (450-1450 A.D.)

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

D 05 - Bezae Cantabrigiensis - Fifth century

E 08 - Sixth century

L 020 - Ninth century

P 025 - Ninth century

Psi 044 - Eight/Ninth/ century

1241 - (Minuscule) - Twelfth century

P 50 - Fourth/fifth Century

 

Published Critical Greek Texts with Corruptions

Omits “fasting”

Lachmann, Karl - 1842

Tischendorf, Constantine - 1869

Tregelles, Samuel - 1857

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

Westcott and Hort - 1881

Weiss, Bernhard - 1894

Nestle - 1927 as revised in seventeenth edition in 1941

Nestle-Aland - 1979 - Twenty Sixth Edition

Nestle-Aland - 1993 - Twenty Seventh Edition

United Bible Societies - 1983 - Fourth Edition

 

Affected Teaching

In this verse we read that Cornelius finally had met Peter and he told him that he was fasting and praying concerning the vision that he saw. All the modern versions leave out the part where Cornelius was fasting. There is no reason given as to why the part about fasting was omitted, nevertheless, the modern version editors and the manuscript defilers did not feel they needed a reason to omit this. The method of the modern version editors is to chip away at the text of the Scriptures, in some cases large chunks and in some cases very small pieces. No matter, large or small, it still constitutes an attack upon the Scriptures. Let us never be fooled, if God places in the Bible, even something so small, He has placed it there for a reason and we must never think that anything written in Scripture can be deleted without consequence. It is no doubt that fasting was repugnant to the intellectuals since they have omitted Matthew 17:21 in the modern versions.

 

(Mat 17:21 KJV) Howbeit this kind goeth not out but by prayer and fasting.

Acts 10:32

 

Acts 10:32

(KJV) Send therefore to Joppa, and call hither Simon, whose surname is Peter; he is lodged in the house of one Simon a tanner by the sea side: who, when he cometh, shall speak unto thee.

(1611 KJV) Send therfore to Ioppa, and call hither Simon, whose sirname is Peter; he is lodged in the house of one Simon a Tanner, by the Sea side, who when he cometh, shall speake vnto thee.

(1587 Geneva Bible) Send therefore to Ioppa, and call for Simon, whose surname is Peter (he is lodged in the house of Simon a Tanner by the sea side) who when he commeth, shall speake vnto thee.

(1526 Tyndale) Sende therfore to Ioppa and call for Simon which is also called Peter. He is lodged in the housse of one Simon a tanner by the see syde ye wich assone as he is come shall speake vnto ye.

 

Counterfeit Versions

(1881 RV) Send therefore to Joppa, and call unto thee Simon, who is surnamed Peter; he lodgeth in the house of Simon a tanner, by the sea side.

(1901 ASV) Send therefore to Joppa, and call unto thee Simon, who is surnamed Peter; he lodgeth in the house of Simon a tanner, by the sea side.

(CSB) Therefore send someone to Joppa and invite Simon here, who is also named Peter. He is lodging in Simon the tanner’s house by the sea.’

(AMP) Send therefore to Joppa and ask for Simon who is surnamed Peter; he is staying in the house of Simon the tanner by the seaside.

(CEB) Therefore, send someone to Joppa and summon Simon, who is known as Peter. He is a guest in the home of Simon the tanner, located near the seacoast.’

(CEV) Now send to Joppa for Simon Peter. He is visiting in the home of Simon the leather maker, who lives near the sea."

(1899 Douay-Rheims RC) Send therefore to Joppe, and call hither Simon, who is surnamed Peter: he lodgeth in the house of Simon a tanner, by the sea side.

(ESV) Send therefore to Joppa and ask for Simon who is called Peter. He is lodging in the house of Simon, a tanner, by the sea.'

(GNB) Send someone to Joppa for a man whose full name is Simon Peter. He is a guest in the home of Simon the tanner of leather, who lives by the sea.

(HCSB) Therefore send someone to Joppa and invite Simon here, who is also named Peter. He is lodging in Simon the tanner's house by the sea.'

(NASV) Therefore send to Joppa and invite Simon, who is also called Peter, to come to you; he is staying at the house of Simon the tanner by the sea.’

(NCV) So send some men to Joppa and ask Simon Peter to come. Peter is staying in the house of a man, also named Simon, who is a tanner and has a house beside the sea.'

(NIRV) Send someone to Joppa to get Simon Peter. He is a guest in the home of another Simon, who works with leather. He lives by the sea.'

(NIV) Send to Joppa for Simon who is called Peter. He is a guest in the home of Simon the tanner, who lives by the sea.’

(NLV) You must send to Joppa and ask Simon Peter to come here. He is staying at the house of Simon, the man who works with leather. His house is by the sea-shore.’

(NLT) Now send messengers to Joppa, and summon a man named Simon Peter. He is staying in the home of Simon, a tanner who lives near the seashore.’

(RSV) Send therefore to Joppa and ask for Simon who is called Peter; he is lodging in the house of Simon, a tanner, by the seaside.'

(NAB-Roman Catholic) Send therefore to Joppa and summon Simon, who is called Peter. He is a guest in the house of Simon, a tanner, by the sea.’

(NWT- Jehovah’s Witnesses) Send, therefore, to Jop´pa and call for Simon, who is surnamed Peter. This man is being entertained in the house of Simon, a tanner, by the sea.’

 

Textus Receptus - Traditional Text

πεμψον ουν εις ιοππην και μετακαλεσαι σιμωνα ος επικαλειται πετρος ουτος ξενιζεται εν οικια σιμωνος βυρσεως παρα θαλασσαν ος παραγενομενος λαλησει σοι

 

Hort-Westcott - Critical Text

πεμψον ουν εις ιοππην και μετακαλεσαι σιμωνα ος επικαλειται πετρος ουτος ξενιζεται εν οικια σιμωνος βυρσεως παρα θαλασσαν

 

Corrupted Manuscripts

This verse is corrupted in the following manuscripts:

P 45 - Third Century

P 74 - Seventh Century

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

B 03 - Vaticanus - Fourth century

 

Manuscripts which agree with the Textus Receptus for this verse

Byzantine Text (450-1450 A.D.)

C 04 - Ephraemi Rescriptus - Fifth century

D 05 - Bezae Cantabrigiensis - Fifth century

E 08 - Sixth century

L 020 - Ninth century

P 025 - Ninth century

Psi 044 - Eight/Ninth/ century

 

Published Critical Greek Texts with Corruptions

Alford, Henry - 1849 revised in 1871

Lachmann, Karl - 1842

Tischendorf, Constantine - 1869

Tregelles, Samuel - 1857

Westcott and Hort - 1881

Nestle - 1927 as revised in seventeenth edition in 1941

Nestle-Aland - 1979 - Twenty Sixth Edition

Nestle-Aland - 1993 - Twenty Seventh Edition

United Bible Societies - 1983 - Fourth Edition

 

Affected Teaching

An angel had appeared to Cornelius and told him that his alms and his prayers came into remembrance in the sight of God. He was to send for Peter and it was Peter himself who was going to come unto Cornelius and speak to him. Peter was not going to dispatch another to do it because God had specifically told Peter that what He named as clean must never be considered common or profane in preparation for his meeting with Cornelius. The modern versions omit the fact that it was Peter who was going to be the one who was to speak to Cornelius and not another. God was dealing with Peter on the subject of all in Christ are equal and clean before Him. There was no unclean Christians as God had cleansed them all and Peter needed to realize that there were no second class Christians at the cross.

Acts 12:4

 

Acts 12:4

(KJV) And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him; intending after Easter to bring him forth to the people.

(1611 KJV) And when hee had apprehended him, hee put him in prison, and deliuered him to foure quaternions of souldiers to keepe him, intending after Easter to bring him forth to the people.

(1568 Bishops Bible) And when he had caught hym, he put hym in pryson also, and delyuered hym to foure quaternions of souldiers to be kept, intendyng after Easter to bryng hym foorth to the people.

(1535 Matthews) And when he had caught him, he put him in prison, and delivered him to four quaternions of soldiers to be kept, intending after ester to bring him forth to the people.

(1526 Tyndale) And when he had caught him he put him in preson and delyvered him to .iiii. quaternios of soudiers to be kepte entendynge after ester to brynge him forth to the people.

 

Counterfeit Versions

(1881 RV) And when he had taken him, he put him in prison, and delivered him to four quaternions of soldiers to guard him; intending after the Passover to bring him forth to the people.

(1901 ASV) And when he had taken him, he put him in prison, and delivered him to four quaternions of soldiers to guard him; intending after the Passover to bring him forth to the people.

(2011 NIV) After arresting him, he put him in prison, handing him over to be guarded by four squads of four soldiers each. Herod intended to bring him out for public trial after the Passover.

(CSB) After the arrest, he put him in prison and assigned four squads of four soldiers each to guard him, intending to bring him out to the people after the Passover.

(NASV) When he had seized him, he put him in prison, delivering him to four squads of soldiers to guard him, intending after the Passover to bring him out before the people.

(THE MESSAGE) and had him thrown in jail, putting four squads of four soldiers each to guard him. He was planning a public lynching after Passover.

(AMP) And when he had seized [Peter], he put him in prison and delivered him to four squads of soldiers of four each to guard him, purposing after the Passover to bring him forth to the people.

(NLT) Then he imprisoned him, placing him under the guard of four squads of four soldiers each. Herod intended to bring Peter out for public trial after the Passover.

(ESV) And when he had seized him, he put him in prison, delivering him over to four squads of soldiers to guard him, intending after the Passover to bring him out to the people.

(NKJV) So when he had arrested him, he put him in prison, and delivered him to four squads of soldiers to keep him, intending to bring him before the people after Passover.

(NCV) After Herod arrested Peter, he put him in jail and handed him over to be guarded by sixteen soldiers. Herod planned to bring Peter before the people for trial after the Passover Feast.

(CEB) He put Peter in prison, handing him over to four squads of soldiers, sixteen in all, who guarded him. He planned to charge him publicly after the Passover.

(HCSB) After the arrest, he put him in prison and assigned four squads of four soldiers each to guard him, intending to bring him out to the people after the Passover.

(NIRV) After Herod arrested Peter, he put him in prison. Peter was placed under guard. He was watched by four groups of four soldiers each. Herod planned to put Peter on public trial. It would take place after the Passover Feast.

(RSV) And when he had seized him, he put him in prison, and delivered him to four squads of soldiers to guard him, intending after the Passover to bring him out to the people.

(NAB-Roman Catholic) He had him taken into custody and put in prison under the guard of four squads of four soldiers each. He intended to bring him before the people after Passover.

(NWT-Jehovah’s Witnesses) And laying hold of him, he put him in prison, turning him over to four shifts of four soldiers each to guard him, as he intended to produce him for the people after the passover.

World English Bible
When he had arrested him, he put him in prison, and delivered him to four squads of four soldiers each to guard him, intending to bring him out to the people after the Passover.

 

Textus Receptus - Traditional Text

ον και πιασας εθετο εις φυλακην παραδους τεσσαρσιν τετραδιοις στρατιωτων φυλασσειν αυτον βουλομενος μετα το πασχα αναγαγειν αυτον τω λαω

 

Hort-Westcott - Critical Text

ον και πιασας εθετο εις φυλακην παραδους τεσσαρσιν τετραδιοις στρατιωτων φυλασσειν αυτον βουλομενος μετα το πασχα αναγαγειν αυτον τω λαω

 

Corrupted Manuscripts

None

 

Affected Teaching

(Acts 12:4 KJV) And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him; intending after Easter to bring him forth to the people.

 

One of the accusations which is leveled at the King James Bible is the translation of the word “pascha” as “Easter.” The word “pascha” is not a Greek word but is from the Aramaic “pascha.” The Herod in view here was Herod Agrippa who was a grandson of Herod the Great and who was Nephew to Herod Antipas who beheaded John the Baptist.   They were Idumaean, which was Edomite. This means that Herod Agrippa was not a Jew but an Edomite. The Edomites were descendants of Esau.

 

(Gen 25:30 KJV) And Esau said to Jacob, Feed me, I pray thee, with that same red pottage; for I am faint: therefore was his name called Edom.

 

(Gen 36:1 KJV) Now these are the generations of Esau, who is Edom.

 

Therefore the Herod Dynasty was not in the line of Jacob. It was the king of Edom who did not allow Israel to pass through their land when they came out of the Land of Egypt. (Num 20:21 KJV) Thus Edom refused to give Israel passage through his border: wherefore Israel turned away from him.

 

Archaeology has dug up many clay figures in the area known as Edom. The main gods of the Edomites were the fertility gods of the region. According to Assyrian secular records, it is known that Edom had one national god named “Qos,” however they were hardly monotheistic in that they had other gods. (2 Chr 25:14 KJV) Now it came to pass, after that Amaziah was come from the slaughter of the Edomites, that he brought the gods of the children of Seir, and set them up to be his gods, and bowed down himself before them, and burned incense unto them. If you notice this verse speaks about gods in the plural. There was also evidence of Baal worship. The Bible does not mention any specific gods which the Edomites worshipped. In fact, in the early years they had worshipped Jehovah but after they refused passage to Israel, they started to descend into idolatry. Since they had taken up the local gods of the area, Astarte, would have been one of the gods of the area. Normally wherever Baal was Astarte was also found. Astarte was a deity of fertility. Astarte was known as Aphrodite to the Greeks. Astarate was also known as “Ishtar” which was the goddess of fertility.

 

These false gods can be found in basically all of these ancient pagan civilizations. So the region of Edom, which was south of Israel, would not have been a stranger to them. These false gods even crept into both Israel and Judah. (Jer 7:18 KJV) The children gather wood, and the fathers kindle the fire, and the women knead their dough, to make cakes to the queen of heaven, and to pour out drink offerings unto other gods, that they may provoke me to anger. The queen of Heaven was also known as Ishtar the fertility goddess. In our day, we are seeing a resurgence of goddess worship.

 

Now back to Herod’s declaration about Peter. Herod was going to wait until after Easter to bring Peter out to the people and no doubt they would have pronounced the same sentence as the Lord Jesus Christ received. Now, there seems to be a difficulty because the word “pascha” should be translated “Passover.” Correct? Absolutely not. We owe a great debt to William Tyndale who translated this verse correctly.

 

(1526 Tyndale) And when he had caught him he put him in preson and delyvered him to .iiii. quaternios of soudiers to be kepte entendynge after ester to brynge him forth to the people.

 

The reason that Tyndale had translated “pascha” as Easter in this verse was a question of timing.

 

(Num 28:16-17 KJV) And in the fourteenth day of the first month is the passover of the LORD. {17} And in the fifteenth day of this month is the feast: seven days shall unleavened bread be eaten.

 

(Mark 14:12 KJV) And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover?

 

As we can see that the Passover came first and was followed by the Feast of Unleavened Bread. So if we look at Acts 12:3, we see a very important phrase.

 

(Acts 12:3 KJV) And because he saw it pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.)

 

Notice very carefully what it says in the last phrase. It states that these were the days of Unleavened Bread. The Passover was already complete. So therefore, in verse four, it would not make sense if Herod was going to bring Peter out after Passover when the Passover was already over but Peter was still in prison. Since the days of unleavened bread was a feast lasting seven days, we are not told what day this was. It could have been day 6 where Peter was still in prison.

 

Now enter the word “Easter.” Immediately Christians think of the day the Lord Jesus Christ rose from the dead. However, the word “Easter” is a very pagan name. It is derived from “Eostra” which is a pagan festival of Spring. The Bible nowhere commands Christians to celebrate the resurrection or birth of Christ. So when Christianity was turned into a religion by the third century, these pagan holidays were incorporated in the church calendar year but with Christian meanings. For example, Christmas was really the feast of Saturnalia but the church wanted to cover this pagan festival and therefore instituted Christmas as Christ’s birth being on December 25.

 

Herod being an Edomite and a pagan would not care the least about what festival was taking place. After all, they crucified the Lord Jesus Christ on the preparation day for the High Sabbath and Passover. Why would a pagan king concern himself with the holidays of the Jews? He could have had Peter executed any time he wanted to and during any holiday in the Jewish calendar.

 

Since Herod was a pagan, he would have been celebrating a feast of Ishtar, the fertility god. This was his “Easter” as he would have been too busy celebrating Ishtar under the name Easter, that he would wait until after his pagan festival was over and then he would get back to his duties and have Peter executed. Easter was a pagan spring festival which occurred simultaneously with Passover and therefore “Easter” is the proper word for Acts 12:4 and not Passover. So the “Easter” in Acts 12:4 is not the Christian “Easter” but it is the pagan Easter.

Acts 13:33

Acts 13:33
(KJV) God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.
(1611 KJV) God hath fulfilled the same vnto vs their children, in that he hath raised vp Iesus againe, as it is also written in the second Psalme: Thou art my Sonne, this day haue I begotten thee.
(1587 Geneva Bible) God hath fulfilled it vnto vs their children, in that he raised vp Iesus, euen as it is written in the seconde Psalme, Thou art my Sonne: this day haue I begotten thee.
(1526 Tyndale) God hath fulfilled vnto vs their chyldre in that he reysed vp Iesus agayne eve as it is written in the fyrste psalme: Thou arte my sonne this same daye begat I the.

The biggest pervert yet is World English Bible
that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.'

Counterfeit Versions
(CEB) he has fulfilled for us, their children, by raising up Jesus. As it was written in the second psalm, You are my son; today I have become your father.
(CEV) that he has kept this promise to us. It is just as the second Psalm says about Jesus, “You are my son because today I have become your Father.”
 

(CSB) God has fulfilled this for us, their children, by raising up Jesus, as it is written in the second Psalm: You are my Son; today I have become your Father.

(ERV) We are their descendants, and God has made this promise come true for us. God did this by raising Jesus from death. We also read about this in Psalm 2: ‘You are my Son. Today I have become your Father.’ 
(GNB) what God promised our ancestors he would do, he has now done for us, who are their descendants, by raising Jesus to life. As it is written in the second Psalm, ‘You are my Son; today I have become your Father.’
(HCSB) God has fulfilled this for us, their children, by raising up Jesus, as it is written in the second Psalm: You are My Son; today I have become Your Father.
(NCV) God has made this promise come true for us, his children, by raising Jesus from the dead. We read about this also in Psalm 2: ‘You are my Son. Today I have become your Father.’
(NET) that this promise God has fulfilled to us, their children, by raising Jesus, as also it is written in the second psalm, ‘You are my Son; today I have fathered you.’ 
(NIRV) he has done for us, their children. He has raised up Jesus. This is what is written in the second Psalm. It says, “‘You are my Son. Today I have become your Father.’ 
(NIV) he has fulfilled for us, their children, by raising up Jesus. As it is written in the second Psalm: “‘You are my son; today I have become your father.’
(NLV) God has finished this for us who are their children. He did this by raising Jesus from the dead. It is written in the second Psalm, ‘You are My Son. Today I have become Your Father.’ 
(NLT) and God has now fulfilled it for us, their descendants, by raising Jesus. This is what the second psalm says about Jesus: ‘You are my Son. Today I have become your Father.’
(VOICE) which He has now fulfilled for our children by raising Jesus. Consider the promises fulfilled in Jesus. The psalmist says, “You are My Son; today I have become Your Father.”
(NWT-Jehovah’s Witnesses) God has completely fulfilled it to us, their children, by resurrecting Jesus; just as it is written in the second psalm: ‘You are my son; today I have become your father.

Textus Receptus - Traditional Text
οτι ταυτην ο θεος εκπεπληρωκεν τοις τεκνοις αυτων ημιν αναστησας ιησουν ως και εν τω ψαλμω τω δευτερω γεγραπται υιος μου ει συ εγω σημερον γεγεννηκα σε

Hort-Westcott - Critical Text
οτι ταυτην ο θεος εκπεπληρωκεν τοις τεκνοις ημων αναστησας ιησουν ως και εν τω ψαλμω γεγραπται τω δευτερω υιος μου ει συ εγω σημερον γεγεννηκα σε

Corrupted Manuscripts
None

Affected Teaching
One of the main arguments from those who favor the modern versions is that no doctrines are affected. Well they have not looked at Acts 13:33. Since when did Jesus only become the Son of God at His resurrection. (Gal 4:4 KJV) But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, Notice that Galatians 4:4 states that God “sent forth His Son” which means Jesus was already the Son of God. God had fulfilled the promise to their present generation because they were the ones who lived to see the seed of Abraham and the fulfillment of the promise physically walk on earth. It was their generation that saw Jesus die and be raised from the dead. Paul then reaches into Psalm 2 and brings up the following verse. (Psa 2:7 KJV) I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee. This does not mean that Christ became the Son of God upon the resurrection, because He is the eternal Son of God, but it carries with it the meaning that because He conquered death, it confirmed His deity and who He stated that He was. God is giving testimony that Jesus is exactly who He stated He was, even though the world hates and rejects Him, His true testimony comes from the Father. (Rom 1:4 KJV) And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead: If Jesus would have remained dead, then His testimony would have been proven false and the Pharisees correct but we all know that is not what happened.

Acts 13:42

 

Acts 13:42

(KJV) And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath.

(1611 KJV) And when the Iewes were gone out of the Synagogue, the Gentiles besought that these words might be preached to them the next Sabbath.

(1587 Geneva Bible) And when they were come out of the Synagogue of the Iewes, the Gentiles besought, that they woulde preach these woordes to them the next Sabbath day.

(1526 Tyndale) When they were come out of the Synagoge of the Iewes the getyls besought yt they wolde preache the worde to them bitwene the Saboth dayes.

 

Counterfeit Versions

(CSB) As they were leaving, the people urged them to speak about these matters the following Sabbath.

(NIV) As Paul and Barnabas were leaving the synagogue, the people invited them to speak further about these things on the next Sabbath.

(NASV) As Paul and Barnabas were going out, the people kept begging that these things might be spoken to them the next Sabbath.

(THE MESSAGE) When the service was over, Paul and Barnabas were invited back to preach again the next Sabbath.

(AMP) As they [Paul and Barnabas] went out [of the synagogue], the people earnestly begged that these things might be told to them [further] the next Sabbath.

(NLT) As Paul and Barnabas left the synagogue that day, the people begged them to speak about these things again the next week.

(ESV) As they went out, the people begged that these things might be told them the next Sabbath.

(CEV) As Paul and Barnabas were leaving the meeting, the people begged them to say more about these same things on the next Sabbath.

(NCV) While Paul and Barnabas were leaving the synagogue, the people asked them to tell them more about these things on the next Sabbath.

(1901 ASV) And as they went out, they besought that these words might be spoken to them the next sabbath.

(HCSB) As they were leaving, they begged that these matters be presented to them the following Sabbath.

(RSV) As they went out, the people begged that these things might be told them the next sabbath.

(NAB-Roman Catholic) As they were leaving, they invited them to speak on these subjects the following sabbath.

(NWT-Jehovah’s Witness) Now when they were going out, the people began entreating for these matters to be spoken to them on the following sabbath.

 

Textus Receptus - Traditional Text

exiontwn de ek thV sunagwghV twn ioudaiwn parekaloun ta eqnh eiV to metaxu sabbaton lalhqhnai autoiV ta rhmata tauta

 

Hort-Westcott - Critical Text

exiontwn de autwn parekaloun eiV to metaxu sabbaton lalhqhnai autoiV ta rhmata tauta

 

Corrupted Manuscripts

This verse is corrupted in the following manuscripts:

 

Omit “the Jews”

P 74 - Seventh Century

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

B 03 - Vaticanus - Fourth century

C 04 - Ephraemi Rescriptus - Fifth century

D 05 - Bezae Cantabrigiensis - Fifth century

E 08 - Sixth century

Psi 044 - Eight/Ninth/ century

 

Omit “The Gentiles”

P 74 - Seventh Century

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

B 03 - Vaticanus - Fourth century

C 04 - Ephraemi Rescriptus - Fifth century

D 05 - Bezae Cantabrigiensis - Fifth century

E 08 - Sixth century

 

Manuscripts which agree with the Textus Receptus for this verse

 

Contains “The Jews”

Byzantine Text (450-1450 A.D.)

P 025 - Ninth century

 

Contains “The Gentiles”

Byzantine Text (450-1450 A.D.)

P 025 - Ninth century

L 020 - Ninth century

1241 - (Minuscule) - Twelfth century

 

Published Critical Greek Texts with Corruptions

 

Omits “The Jews”

Greisbach, Johann - 1805

Lachmann, Karl - 1842

Tischendorf, Constantine - 1869

Tregelles, Samuel - 1857

Alford, Henry - 1849 revised in 1871

Wordsworth, Christopher - 1856 revised in 1870

Westcott and Hort - 1881

Nestle - 1927 as revised in seventeenth edition in 1941

Nestle-Aland - 1979 - Twenty Sixth Edition

Nestle-Aland - 1993 - Twenty Seventh Edition

United Bible Societies - 1983 - Fourth Edition

 

Omits “The Gentiles”

Greisbach, Johann - 1805

Lachmann, Karl - 1842

Tischendorf, Constantine - 1869

Tregelles, Samuel - 1857

Alford, Henry - 1849 revised in 1871

Wordsworth, Christopher - 1856 revised in 1870

Westcott and Hort - 1881

Nestle - 1927 as revised in seventeenth edition in 1941

Nestle-Aland - 1979 - Twenty Sixth Edition

Nestle-Aland - 1993 - Twenty Seventh Edition

United Bible Societies - 1983 - Fourth Edition

 

Affected Teaching

No doubt these were Gentiles who were proselytes (Vs 43) that heard the words of Paul and had desired that they would bring this message again the following Sabbath. In verse 43 we are informed that many of the Jews and the Gentiles had followed Paul and Barnabas so the conversation could be continued as we read that the subject must have been the grace of God. There is no reason that the words “Jews” and “Gentiles” should be omitted in verse 42, since salvation was being accomplished among both the Jews and Gentiles. Paul was the apostle to the Gentiles and it seemed that here he was fulfilling that ministry by preaching the grace of God and the Gentiles were responding to that message.

Acts 15:18

 

Acts 15:18

(KJV) Known unto God are all his works from the beginning of the world.

(1611 KJV) Knowen vnto God are all his workes fro the beginning of the world.

(1568 Bishops Bible) Knowen vnto God are all his workes from the begynnyng of the worlde.

(1526 Tyndale) knowne vnto God are all his workes from the begynninge of the worlde.

 

Counterfeit Versions

(CSB) known from long ago.

(NIV) that have been known for ages.

(NASV) SAYS THE LORD, WHO MAKES THESE THINGS KNOWN FROM LONG AGO.

(NLT) he who made these things known long ago

(ESV) known from of old.'

(CEV) I promised it long ago."

(HCSB) which have been known from long ago.

(NCV) And these things have been known for a long time.'

(RSV) says the Lord, who has made these things known from of old.'
(NAB-Roman catholic) known from of old.'

(NWT-Jehovah’s Witnesses) known from of old.’

World English Bible
All his works are known to God from eternity.' (fruitcake)

 

Textus Receptus - Traditional Text

gnwsta ap aiwnoV estin tw qew panta ta erga autou

 

Hort-Westcott - Critical Text

gnwsta ap aiwnoV

 

Corrupted Manuscripts

This verse is corrupted in the following manuscripts:

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

C 04 - Ephraemi Rescriptus - Fifth century

33 - Ninth century

Psi 044 - Ninth/Tenth century

 

Manuscripts which agree with the Textus Receptus for this verse

Byzantine Text (450-1450 A.D.)

A 02 - Alexandrinus - Fifth century

D 05 - Bezae Cantabrigiensis - Fifth century

E 08 - Sixth century

L 020 - Ninth century

P 025 - Ninth century

1241 - (Minuscule) - Twelfth century

P 74 - Seventh Century

 

Published Critical Greek Texts with Corruptions

Omits “unto God are all his works”

Greisbach, Johann - 1805

Tischendorf, Constantine - 1869

Tregelles, Samuel - 1857

Westcott and Hort - 1881

Weiss, Bernhard - 1894

Nestle - 1927 as revised in seventeenth edition in 1941

Nestle-Aland - 1979 - Twenty Sixth Edition

Nestle-Aland - 1993 - Twenty Seventh Edition

United Bible Societies - 1983 - Fourth Edition

Von Soden, Freiherr - 1902

 

Affected Teaching

This verse has been corrupted in two ways in the modern versions as we have seen. In some versions it states that God has made known all His works and in others it just states the works were known from old. When we read the verse in the King James Version, we read the correct rendering where the verse states that all the works of the Lord are known unto Him. This does not mean that He has revealed all His works to us.

 

(Deu 29:29 KJV) The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law.

 

The verse gives us an assurance that even though we do not know the reason for things which are happening in our lives or in the world does not mean that events are not under God’s control. God is under no obligation to reveal to us everything that He does. Since God’s ways are not our ways and His thoughts are not our thoughts, we would be hard pressed to understand what God is doing. God does choose to reveal some of His works to us but not every one, for we would be unable to fathom the depths of His wisdom. Once again we see the modern versions giving confusion rather than a proper interpretation.

Acts 15:23

(KJV) And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia:
(1611 KJV) And wrote letters by them after this maner, The Apostles and Elders, and brethren, send greeting vnto the brethren, which are of the Gentiles in Antioch, and Syria, and Cilicia.
(1587 Geneva Bible) And wrote letters by them after this maner, The Apostles, and the Elders, and the brethren, vnto the brethren which are of the Gentiles in Antiochia, and in Syria, and in Cilicia, send greeting.
(1526 Tyndale) and gave them lettres in their hondes after this maner. The Apostles elders and brethren send gretynges vnto the brethre which are of the gentyls in Antioche Siria and Celicia.

Counterfeit Versions
(1881 RV) and they wrote thus by them, The apostles and the elder brethren unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia, greeting:
(1901 ASV) and they wrote thus by them, The apostles and the elders, brethren, unto the brethren who are of the Gentiles in Antioch and Syria and Cilicia, greeting:
(AMP) With [them they sent] the following letter: The brethren, both the apostles and the elders, to the brethren who are of the Gentiles in Antioch and Syria and Cilicia, greetings:
(CEB) They were to carry this letter: The apostles and the elders, to the Gentile brothers and sisters in Antioch, Syria, and Cilicia. Greetings! 
(CEV) They wrote a letter that said: We apostles and leaders send friendly greetings to all of you Gentiles who are followers of the Lord in Antioch, Syria, and Cilicia.
 

(CSB) They wrote: “From the apostles and the elders, your brothers, To the brothers and sisters among the Gentiles in Antioch, Syria, and Cilicia: Greetings.

(Douay-Rheims 1899 American Edition) Writing by their hands: The apostles and ancients, brethren, to the brethren of the Gentiles that are at Antioch, and in Syria and Cilicia, greeting.
(ERV) The group sent the letter with these men. The letter said: From the apostles and elders, your brothers, To all the non-Jewish brothers in the city of Antioch and in the countries of Syria and Cilicia.
(ESV) with the following letter: “The brothers, both the apostles and the elders, to the brothers who are of the Gentiles in Antioch and Syria and Cilicia, greetings.
(GNB) and they sent the following letter by them: “We, the apostles and the elders, your brothers, send greetings to all our brothers of Gentile birth who live in Antioch, Syria, and Cilicia. 
(HCSB) They wrote this letter to be delivered by them: From the apostles and the elders, your brothers, To the brothers among the Gentiles in Antioch, Syria, and Cilicia: Greetings.
(JB PHILLIPS) They carried with them a letter bearing this message: “The apostles and elders who are your brothers send their greetings to the brothers who are Gentiles in Antioch, Syria and Cilicia.
(LB) This is the letter they took along with them: “From: The apostles, elders and brothers at Jerusalem. “To: The Gentile brothers in Antioch, Syria and Cilicia. Greetings!
(THE MESSAGE) and sent them to Antioch with Paul and Barnabas with this letter: From the apostles and leaders, your friends, to our friends in Antioch, Syria, and Cilicia: Hello!
(New American Bible-Revised Edition-Roman Catholic) This is the letter delivered by them: “The apostles and the presbyters, your brothers, to the brothers in Antioch, Syria, and Cilicia of Gentile origin: greetings. 
(NASV) and they sent this letter by them, “The apostles and the brethren who are elders, to the brethren in Antioch and Syria and Cilicia who are from the Gentiles, greetings.
(NCV) They sent the following letter with them: From the apostles and elders, your brothers. To all the non-Jewish believers in Antioch, Syria, and Cilicia: Greetings!
(NET) They sent this letter with them: From the apostles and elders, your brothers, to the Gentile brothers and sisters in Antioch, Syria, and Cilicia, greetings! 
(NIRV) Here is the letter they sent with them. The apostles and elders, your brothers, are writing this letter. We are sending it to the non-Jewish believers in Antioch, Syria and Cilicia. Greetings.
(NIV) With them they sent the following letter: The apostles and elders, your brothers, To the Gentile believers in Antioch, Syria and Cilicia: Greetings.
(NKJV) They wrote this letter by them: The apostles, the elders, and the brethren, To the brethren who are of the Gentiles in Antioch, Syria, and Cilicia: Greetings.
(NLV) They sent them with this letter: “The missionaries and church leaders and Christians greet the brothers who are not Jews in Antioch and Syria and Cilicia.
(NLT) This is the letter they took with them: “This letter is from the apostles and elders, your brothers in Jerusalem. It is written to the Gentile believers in Antioch, Syria, and Cilicia. Greetings!
(RSV) with the following letter: “The brethren, both the apostles and the elders, to the brethren who are of the Gentiles in Antioch and Syria and Cili′cia, greeting. 
(VOICE) to deliver this letter: The brotherhood, including the apostles and elders in Jerusalem, send greetings to the outsider believers in Antioch, Syria, and Cilicia. 
(NWT-Jehovah’s Witnesses) They wrote this and sent it through them: “The apostles and the elders, your brothers, to those brothers in Antioch, Syria, and Ci·li′cia who are from the nations: Greetings!

World English Bible
They wrote these things by their hand: "The apostles, the elders, and the brothers, to the brothers who are of the Gentiles in Antioch, Syria, and Cilicia: greetings

Textus Receptus - Traditional Text
γραψαντες δια χειρος αυτων ταδε οι αποστολοι και οι πρεσβυτεροι και οι αδελφοι τοις κατα την αντιοχειαν και συριαν και κιλικιαν αδελφοις τοις εξ εθνων χαιρειν

Hort-Westcott - Critical Text
γραψαντες δια χειρος αυτων οι αποστολοι και οι πρεσβυτεροι αδελφοι τοις κατα την αντιοχειαν και συριαν και κιλικιαν αδελφοις τοις εξ εθνων χαιρειν

Corrupted Manuscripts
This verse is corrupted in the following manuscripts:
Aleph 01 - Sinaiticus - Nineteenth Century Counterfeit
A 02 - Alexandrinus - Fifth century
B 03 - Vaticanus - Fourth century
P 74 - Seventh Century

Manuscripts which agree with the Textus Receptus for this verse
Byzantine Text (450-1450 A.D.)
Aleph 01 - Sinaiticus - Nineteenth Century Counterfeit
E 08 - Sixth century
L 020 - Ninth century
P 025 - Ninth century

Published Critical Greek Texts with Corruptions
Omit “after this manner”
Lachmann, Karl - 1842
Tischendorf, Constantine - 1869
Tregelles, Samuel - 1857
Alford, Henry - 1849 revised in 1871
Westcott and Hort - 1881
Weiss, Bernhard - 1894
Nestle - 1927 as revised in seventeenth edition in 1941
Nestle-Aland - 1979 - Twenty Sixth Edition
Nestle-Aland - 1993 - Twenty Seventh Edition 
United Bible Societies - 1983 - Fourth Edition

Affected Teaching
When the letters were written, they were written “after this manner” with the apostles and elders. It meant that these letters were authoritative and that is why the letters were sent in the manner of an official capacity. They probably used Silas and Judas Barsabas to pen the letters, both being scribes and well educated. The modern versions make it sound like a casual correspondence.

Acts 15:24

 

Acts 15:24

(KJV) Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment:

(1611 KJV) Forasmuch as we haue heard, that certaine which went out from vs, haue troubled you with words, subuerting your soules, saying, Ye must be circumcised, and keepe the Law, to whom we gaue no such commandement:

(1587 Geneva Bible) Forasmuch as we haue heard, that certaine which went out from vs, haue troubled you with wordes, and cumbred your mindes, saying, Ye must be circumcised and keepe the Lawe: to whom we gaue no such commaundement,

(1526 Tyndale) For as moche as we have hearde yt certayne which departed fro vs have troubled you with wordes and combred youre myndes sayinge: Ye must be circumcised and kepe the lawe to whom we gave no soche comaundemet.

 

Counterfeit Versions

(CSB) Since we have heard that some without our authorization went out from us and troubled you with their words and unsettled your hearts,

(NIV) We have heard that some went out from us without our authorization and disturbed you, troubling your minds by what they said.

(NASV) "Since we have heard that some of our number to whom we gave no instruction have disturbed you with their words, unsettling your souls,

(THE MESSAGE) We heard that some men from our church went to you and said things that confused and upset you. Mind you, they had no authority from us; we didn't send them.

(AMP) As we have heard that some persons from our number have disturbed you with their teaching, unsettling your minds and throwing you into confusion, although we gave them no express orders or instructions [on the points in question],

(NLT) “We understand that some men from here have troubled you and upset you with their teaching, but we did not send them!

(ESV) Since we have heard that some persons have gone out from us and troubled you with words, unsettling your minds, although we gave them no instructions,

(CEV) We have heard that some people from here have terribly upset you by what they said. But we did not send them!

(NCV) We have heard that some of our group have come to you and said things that trouble and upset you. But we did not tell them to do this.

(1901 ASV) Forasmuch as we have heard that certain who went out from us have troubled you with words, subverting your souls; to whom we gave no commandment;

(HCSB) Because we have heard that some to whom we gave no authorization went out from us and troubled you with their words and unsettled your hearts,

(RSV) Since we have heard that some persons from us have troubled you with words, unsettling your minds, although we gave them no instructions,

(NAB-Roman Catholic) Since we have heard that some of our number (who went out) without any mandate from us have upset you with their teachings and disturbed your peace of mind,

(NWT-Jehovah’s Witnesses) Since we have heard that some from among us have caused YOU trouble with speeches, trying to subvert YOUR souls, although we did not give them any instructions,

 

Textus Receptus - Traditional Text

epeidh hkousamen oti tineV ex hmwn exelqonteV etaraxan umaV logoiV anaskeuazonteV taV yucaV umwn legonteV peritemnesqai kai threin ton nomon oiV ou diesteilameqa

 

Hort-Westcott - Critical Text

epeidh hkousamen oti tineV ex hmwn etaraxan umaV logoiV anaskeuazonteV taV yucaV umwn oiV ou diesteilameqa

 

Corrupted Manuscripts

This verse is corrupted in the following manuscripts:

 

Omits “which went out”

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

 

Omits “saying, Ye must be circumcised, and keep the law”

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

B 03 - Vaticanus - Fourth century

D 05 - Bezae Cantabrigiensis - Fifth century

P 33 - Sixth Century

P 45 - Third Century

P 74 - Seventh Century

33 (Minuscule) - Ninth Century

 

Manuscripts which agree with the Textus Receptus for this verse

 

Contains “which went out”

Byzantine Text (450-1450 A.D.)

P 33 - Sixth Century

P 74 - Seventh Century

Aleph 01 - Sinaiticus - Fourth century (corrected)
A 02 - Alexandrinus - Fifth century

C 04 - Ephraemi Rescriptus - Fifth century

D 05 - Bezae Cantabrigiensis - Fifth century

E 08 - Sixth century

P 025 - Ninth century

 

Contains “saying, Ye must be circumcised, and keep the law”

Byzantine Text (450-1450 A.D.)

C 04 - Ephraemi Rescriptus - Fifth century

E 08 - Sixth century

L 020 - Ninth century

P 025 - Ninth century

Psi 044 - Eight/Ninth/ century

 

Published Critical Greek Texts with Corruptions

 

Omit “which went out”

Westcott and Hort - 1881

Nestle-Aland - 1979 - Twenty Sixth Edition (In brackets or margin)

Nestle-Aland - 1993 - Twenty Seventh Edition (in brackets)

United Bible Societies - 1983 - Fourth Edition (in brackets)

 

Omit “saying Ye must be circumcised, and keep the law”

Lachmann, Karl - 1842

Tischendorf, Constantine - 1869

Tregelles, Samuel - 1857

Alford, Henry - 1849 revised in 1871

Westcott and Hort - 1881

Nestle - 1927 as revised in seventeenth edition in 1941

Nestle-Aland - 1979 - Twenty Sixth Edition (In brackets or margin)

Nestle-Aland - 1993 - Twenty Seventh Edition (in brackets)

United Bible Societies - 1983 - Fourth Edition (in brackets)

 

Affected Teaching

Here is another verse which has been mutilated going from the specific to the nebulous. Paul was a staunch fighter against those who believed that you must keep the law and be circumcised to be saved. Paul knew that these false teachers were spiritually seducing the people by claiming that they came from the Apostle Paul and his entourage. Paul always believed that a person was saved by grace alone without keeping the law. The false teachers in the Jerusalem church had attempted to bring their hearers back under the law by convincing them they needed to be circumcised and to keep the tenets of the law. There is no reason that these specific warnings should be omitted unless those unbelievers in the early church who butchered the manuscripts wanted to avoid the teachings of grace alone and amalgamate the keeping of the law with grace for salvation so they would be able to keep their hearers in bondage. Paul faced the false teachers and their works gospel until he was taken home. It seems like we are going to face the same principles except we will face the false teachers and their counterfeit versions until we go home.

Acts 15:34

 

Acts 15:34

(KJV) Notwithstanding it pleased Silas to abide there still.

(1611 KJV) Notwithstanding it pleased Silas to abide there still.

(1568 Bishop’s Bible) Notwithstandyng, it pleased Silas to abyde there styll.

(1526 Tyndale) Not with stondynge it pleasyd Sylas to abyde there still.

 

Counterfeit Versions

(CSB) Omitted

(NIV) Omitted

(NASV) [But it seemed good to Silas to remain there.]

(THE MESSAGE) Omitted

(AMP) However, Silas decided to stay on there.

(NLT) Omitted

(ESV) Omitted

(CEV) Omitted

(HCSB) Omitted

(NCV) Omitted

(RSV) Omitted

(NAB-Roman Catholic) Omitted

(NWT-Jehovah’s Witnesses) Omitted

World English Bible (Omitted)

 

Brackets and Italics are the same as if the verse was omitted!

 

Textus Receptus - Traditional Text

edoxen de tw sila epimeinai autou

 

Hort-Westcott - Critical Text

Omitted

 

Corrupted Manuscripts

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

B 03 - Vaticanus - Fourth century

E 08 - Sixth century

L 020 - Ninth century

P 025 - Ninth century

Psi 044 - Ninth/Tenth century

P 74 - Seventh Century

 

Manuscripts which agree with the Textus Receptus for this verse

Stephanus (1550 A.D.)

C 04 - Ephraemi Rescriptus - Fifth century

D 05 - Bezae Cantabrigiensis - Fifth century

33 (Minuscule) - Ninth Century

1739 - (Minuscule) - Tenth Century

 

Published Critical Greek Texts with Corruptions

Omits entire verse

Greisbach, Johann - 1805

Lachmann, Karl - 1842

Tischendorf, Constantine - 1869

Tregelles, Samuel - 1857

Alford, Henry - 1849 revised in 1871

Wordsworth, Christopher - 1856 revised in 1870

Westcott and Hort - 1881

Weiss, Bernhard - 1894

Nestle - 1927 as revised in seventeenth edition in 1941

Nestle-Aland - 1979 - Twenty Sixth Edition

Nestle-Aland - 1993 - Twenty Seventh Edition

United Bible Societies - 1983 - Fourth Edition

Hodges and Farstad - Majority Text 1982 as corrected in 1985

Von Soden, Freiherr - 1902

 

Affected Teaching

There is no reason as to why this verse was omitted. Hort and Westcott had omitted it from their version but they retained the verse in the margin, which is the same as a total omission. As we can plainly see the omission is dated back to the fourth century. Silas chose to stay in Antioch and he became a companion with Paul as they had ventured into Philippi. When the narrative progresses into Chapter 16, we find that it was Paul and Silas who were the two principal prisoners in the Philippian jail when the earthquake happened at midnight while they sang songs of praise. This lead to the conversion of the Philippian Jailer. Obviously this was a Divine appointment for Silas to stay behind in Antioch so he could become Paul’s partner in ministry as they went to Philippi. It is still a mystery as to why this verse was omitted in the corrupt manuscripts but then again, that is why they are called corrupt manuscripts. Once again the King James Bible gives us an ongoing flow of a very important event.

 

Acts 16:31

(KJV) And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.

(1611 KJV) And they saide, Beleeue on the Lord Iesus Christ, and thou shalt be saued, and thy house.

(1587 Geneva Bible) And they saide, Beleeue in the Lorde Iesus Christ, and thou shalt be saued, & thine houshold.

(1568 Bishop’s Bible) And they sayde: beleue on the Lorde Iesus Christe, and thou shalt be saued, and thy householde.

 

Counterfeit Versions

(1881 RV) And they said, Believe on the Lord Jesus, and thou shalt be saved, thou and thy house.

(1901 ASV) And they said, Believe on the Lord Jesus, and thou shalt be saved, thou and thy house.

(CSB) They said, “Believe in the Lord Jesus, and you will be saved ​— ​you and your household.”

(NIV) They replied, "Believe in the Lord Jesus, and you will be saved—you and your household."

(NASV) They said, "Believe in the Lord Jesus, and you will be saved, you and your household."

(THE MESSAGE) They said, "Put your entire trust in the Master Jesus. Then you'll live as you were meant to live—and everyone in your house included!"

(AMP) And they answered, Believe in and on the Lord Jesus Christ [give yourself up to Him, take yourself out of your own keeping and entrust yourself into His keeping] and you will be saved, [and this applies both to] you and your household as well.

(NLT) They replied, “Believe in the Lord Jesus and you will be saved, along with everyone in your household.”

(ESV) And they said, "Believe in the Lord Jesus, and you will be saved, you and your household."

(CEV) They replied, "Have faith in the Lord Jesus and you will be saved! This is also true for everyone who lives in your home."

(NCV) They said to him, "Believe in the Lord Jesus and you will be saved—you and all the people in your house."

(HCSB) So they said, "Believe on the Lord Jesus, and you will be saved—you and your household."

(NIRV) They replied, "Believe in the Lord Jesus. Then you and your family will be saved."

(RSV) And they said, "Believe in the Lord Jesus, and you will be saved, you and your household."

(NAB-Roman Catholic) And they said, "Believe in the Lord Jesus and you and your household will be saved."

(NWT-Jehovah’s Witnesses) They said: “Believe on the Lord Jesus and you will get saved, you and your household.”

 

 

Textus Receptus - Traditional Text

οι δε ειπον πιστευσον επι τον κυριον ιησουν χριστον και σωθηση συ και ο οικος σου

 

Hort-Westcott - Critical Text

οι δε ειπαν πιστευσον επι τον κυριον ιησουν και σωθηση συ και ο οικος σου

 

Corrupted Manuscripts

This verse is corrupted in the following Manuscripts:

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

B 03 - Vaticanus - Fourth century

 

Manuscripts which agree with the Textus Receptus for this verse:

C 04 - Ephraemi Rescriptus - Fifth century

D 05 - Bezae Cantabrigiensis - Fifth century

E 08 - Sixth century

L 020 - Ninth century

P 025 - Ninth century

Byzantine Text (450-1450 A.D.)

 

Published Critical Greek Texts with Corruptions

Omit “Christ” after “Jesus

Lachmann, Karl - 1842

Alford, Henry - 1849 revised in 1871

Tischendorf, Constantine - 1869

Tregelles, Samuel - 1857

Nestle - 1927 as revised in seventeenth edition in 1941

Nestle-Aland - 1979 - Twenty Sixth Edition

Nestle-Aland - 1993 - Twenty Seventh Edition

Westcott and Hort - 1881

United Bible Societies - 1983 - Fourth Edition

 

Affected Teaching

If there was one thing the Gnostics hated, it was the idea that salvation came by the Lord Jesus Christ. So they did what they could to neutralize or lower the true testimony of the Lord Jesus Christ. One way was to break up His three word name. In this verse the modern versions removed “Christ.” The name “Christ” appears 555 times in the New Testament in 522 verses. There are 7959 verses in the New Testament which means the name appears about every 15 verses. This means that it is a very important title if God chose to include it 555 times. The name “Christ” means “Anointed One or Messiah.” It specifically points to Jesus as the Savior and the promised Messiah so there is no mistaking who Jesus is. See my two studies entitled “The NIV Hates the Lord Jesus” and “The ESV attack on the name of the Lord Jesus.”

 

www.scionofzion.com/esv_attack.htm

 

www.scionofzion.com/niv_hates.htm  

 

 

Acts 17:5

 

Acts 17:5

(KJV) But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people.

(1611 KJV) But the Iewes which beleeued not, mooued with enuie, tooke vnto them certaine lewd fellowes of the baser sort, and gathered a company, and set all the citie on an vprore, and assaulted the house of Iason, and sought to bring them out to the people.

(1587 Geneva Bible) But the Iewes which beleeued not, mooued with enuie, tooke vnto them certaine vagabonds and wicked felowes, and whe they had assembled the multitude, they made a tumult in the citie, and made assault against the house of Iason, and sought to bring them out to the people.

(1526 Tyndale) But the Iewes which beleved not havynge indignacio toke vnto the evyll men which were vagabondes and gadered a company and set all the cite on a roore and made asaute vnto the housse of Iason and sought to bringe the out to the people.

 

Counterfeit Versions

(CSB) But the Jews became jealous, and they brought together some wicked men from the marketplace, formed a mob, and started a riot in the city. Attacking Jason’s house, they searched for them to bring them out to the public assembly.

(NIV) But the Jews were jealous; so they rounded up some bad characters from the marketplace, formed a mob and started a riot in the city. They rushed to Jason's house in search of Paul and Silas in order to bring them out to the crowd.

(NASV) But the Jews, becoming jealous and taking along some wicked men from the market place, formed a mob and set the city in an uproar; and attacking the house of Jason, they were seeking to bring them out to the people.

(THE MESSAGE) But the hard-line Jews became furious over the conversions. Mad with jealousy, they rounded up a bunch of brawlers off the streets and soon had an ugly mob terrorizing the city as they hunted down Paul and Silas.

(NLT) But some of the Jews were jealous, so they gathered some troublemakers from the marketplace to form a mob and start a riot. They attacked the home of Jason, searching for Paul and Silas so they could drag them out to the crowd.

(ESV) But the Jews were jealous, and taking some wicked men of the rabble, they formed a mob, set the city in an uproar, and attacked the house of Jason, seeking to bring them out to the crowd.

(CEV) The Jewish leaders were jealous and got some worthless bums who hung around the marketplace to start a riot in the city. They wanted to drag Paul and Silas out to the mob, and so they went straight to Jason's home.

(NCV) But some others became jealous. So they got some evil men from the marketplace, formed a mob, and started a riot. They ran to Jason's house, looking for Paul and Silas, wanting to bring them out to the people.

(1901 ASV) But the Jews, being moved with jealousy, took unto them certain vile fellows of the rabble, and gathering a crowd, set the city on an uproar; and assaulting the house of Jason, they sought to bring them forth to the people.

(HCSB) But the Jews became jealous, and when they had brought together some scoundrels from the marketplace and formed a mob, they set the city in an uproar. Attacking Jason's house, they searched for them to bring them out to the public assembly.

(RSV) But the Jews were jealous, and taking some wicked fellows of the rabble, they gathered a crowd, set the city in an uproar, and attacked the house of Jason, seeking to bring them out to the people.

(NAB-Roman Catholic) But the Jews became jealous and recruited some worthless men loitering in the public square, formed a mob, and set the city in turmoil. They marched on the house of Jason, intending to bring them before the people's assembly.

(MWT-Jehovah’s Witnesses) But the Jews, getting jealous, took into their company certain wicked men of the marketplace idlers and formed a mob and proceeded to throw the city into an uproar. And they assaulted the house of Ja´son and went seeking to have them brought forth to the rabble.

Following the yellow bricks is

World English Bible
But the ?unpersuaded? Jews took along some wicked men from the marketplace, and gathering a crowd, set the city in an uproar. Assaulting the house of Jason, they sought to bring them out to the people. No such word!

 

Textus Receptus - Traditional Text

zhlwsanteV de oi apeiqounteV ioudaioi kai proslabomenoi twn agoraiwn tinaV andraV ponhrouV kai oclopoihsanteV eqoruboun thn polin epistanteV te th oikia iasonoV ezhtoun autouV agagein eiV ton dhmon

 

Hort-Westcott - Critical Text

zhlwsanteV de oi ioudaioi kai proslabomenoi twn agoraiwn andraV tinaV ponhrouV kai oclopoihsanteV eqoruboun thn polin kai epistanteV th oikia iasonoV ezhtoun autouV proagagein eiV ton dhmon

 

Corrupted Manuscripts

This verse is corrupted in the following manuscripts:

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

B 03 - Vaticanus - Fourth century

E 08 - Sixth century

33 (Miniscule) - Ninth Century

 

Manuscripts which agree with the Textus Receptus for this verse

Byzantine Text (450-1450 A.D.)

 

Published Critical Greek Texts with Corruptions

Omit “which believed not”

Greisbach, Johann - 1805

Lachmann, Karl - 1842

Tischendorf, Constantine - 1869

Tregelles, Samuel - 1857

Alford, Henry - 1849 revised in 1871

Wordsworth, Christopher - 1856 revised in 1870

Westcott and Hort - 1881

Nestle - 1927 as revised in seventeenth edition in 1941

Nestle-Aland - 1979 - Twenty Sixth Edition

Nestle-Aland - 1993 - Twenty Seventh Edition

United Bible Societies - 1983 - Fourth Edition

 

Affected Teaching

When Paul came to Thessalonica he had gone to the local Synagogue and he preached and reasoned with the Jews for three weeks. Some of the Jews believed and also many Greeks had believed. Then if you notice in verse 5, it was those Jews who did not believe which caused the great uproar. The modern versions leave this portion out and make it sound like all the Jews had attacked Paul and the house of Jason but it was only those who were still unbelievers. This is important to know because the modern versions indict all the Jews in attendance and the ones who gave Paul the biggest problem were those who remained in unbelief. The King James Bible does not indict the believing Jews with the unbelieving Jews but rightly makes a clear distinction that it was those in unbelief who descended upon Paul and the house of Jason. Once again the modern versions inject confusion into a passage where there is none to begin with.

 

Acts 18:5

Acts 18:5
(KJV) And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ.
(1611 KJV) And when Silas and Timotheus were come from Macedonia, Paul was pressed in spirit, and testified to the Iewes, that Iesus was Christ.
(1587 Geneva Bible) Now when Silas & Timotheus were come from Macedonia, Paul, forced in spirit, testified to the Iewes that Iesus was the Christ.
(1526 Tyndale) When Sylas and Timotheus were come from Macedonia Paul was constrayned by the sprete to testifie to the Iewes that Iesus was very Christ.

Counterfeit Versions
(1881 RV) But when Silas and Timothy came down from Macedonia, Paul was constrained by the word, testifying to the Jews that Jesus was the Christ.
(1901 ASV) But when Silas and Timothy came down from Macedonia, Paul was constrained by the word, testifying to the Jews that Jesus was the Christ
(AMP) By the time Silas and Timothy arrived from Macedonia, Paul was completely engrossed with preaching, earnestly arguing and testifying to the Jews that Jesus [is] the Christ.
(CEB) Once Silas and Timothy arrived from Macedonia, Paul devoted himself fully to the word, testifying to the Jews that Jesus was the Christ.
(CEV) But after Silas and Timothy came from Macedonia, he spent all his time preaching to the Jews about Jesus the Messiah
 

(CSB) When Silas and Timothy arrived from Macedonia, Paul devoted himself to preaching the word and testified to the Jews that Jesus is the Messiah.

(1899 Douay-Rheims American Edition) And when Silas and Timothy were come from Macedonia, Paul was earnest in preaching, testifying to the Jews, that Jesus is the Christ.
(ERV) But after Silas and Timothy came from Macedonia, Paul spent all his time telling God’s message to the Jews, trying to convince them that Jesus is the Messiah.
(ESV) When Silas and Timothy arrived from Macedonia, Paul was occupied with the word, testifying to the Jews that the Christ was Jesus.
(GNB) When Silas and Timothy arrived from Macedonia, Paul gave his whole time to preaching the message, testifying to the Jews that Jesus is the Messiah. 
(HCSB) When Silas and Timothy came down from Macedonia, Paul was occupied with preaching the message and solemnly testified to the Jews that Jesus is the Messiah.
(JB PHILLIPS) By the time Silas and Timothy arrived from Macedonia Paul was completely absorbed in preaching the message, showing the Jews as clearly as he could that Jesus is Christ.
(LB) And after the arrival of Silas and Timothy from Macedonia, Paul spent his full time preaching and testifying to the Jews that Jesus is the Messiah.
(THE MESSAGE) When Silas and Timothy arrived from Macedonia, Paul was able to give all his time to preaching and teaching, doing everything he could to persuade the Jews that Jesus was in fact God’s Messiah.
(NASV) But when Silas and Timothy came down from Macedonia, Paul began devoting himself completely to the word, solemnly testifying to the Jews that Jesus was the Christ.
(NCV) Silas and Timothy came from Macedonia and joined Paul in Corinth. After this, Paul spent all his time telling people the Good News, showing them that Jesus is the Christ. 
(NET) Now when Silas and Timothy arrived from Macedonia, Paul became wholly absorbed with proclaiming the word, testifying to the Jews that Jesus was the Christ. 
(NIRV) Silas and Timothy came from Macedonia. Then Paul spent all his time preaching. He gave witness to the Jews that Jesus was the Christ.
(NIV) When Silas and Timothy came from Macedonia, Paul devoted himself exclusively to preaching, testifying to the Jews that Jesus was the Messiah.
(NLV) Silas and Timothy came down from the country of Macedonia. Then Paul used all his time preaching to the Jews. He taught that Jesus was the Christ. 
(NLT) And after Silas and Timothy came down from Macedonia, Paul spent all his time preaching the word. He testified to the Jews that Jesus was the Messiah.
(RSV) When Silas and Timothy arrived from Macedo′nia, Paul was occupied with preaching, testifying to the Jews that the Christ was Jesus. 
(VOICE) Eventually Silas and Timothy left Macedonia and joined him in Corinth. They found him fully occupied by proclaiming the message, testifying to the Jewish people that Jesus was God’s Anointed, the Liberating King.
(2011 NAB-Roman Catholic) When Silas and Timothy came down from Macedonia, Paul began to occupy himself totally with preaching the word, testifying to the Jews that the Messiah was Jesus.
(NWT-Jehovah’s Witnesses) When, now, both Silas and Timothy came down from Mac·e·do′ni·a, Paul began to be intensely occupied with the word, witnessing to the Jews to prove that Jesus is the Christ

Textus Receptus - Traditional Text
ως δε κατηλθον απο της μακεδονιας ο τε σιλας και ο τιμοθεος συνειχετο τω πνευματι ο παυλος διαμαρτυρομενος τοις ιουδαιοις τον χριστον ιησουν

Hort-Westcott - Critical Text
ως δε κατηλθον απο της μακεδονιας ο τε σιλας και ο τιμοθεος συνειχετο τω λογω ο παυλος διαμαρτυρομενος τοις ιουδαιοις ειναι τον χριστον ιησουν

Corrupted Manuscripts
This verse is corrupted in the following manuscripts:
Aleph 01 - Sinaiticus - Nineteenth Century Counterfeit
A 02 - Alexandrinus - Fifth century
B 03 - Vaticanus - Fourth century
D 05 - Bezae Cantabrigiensis - Fifth century
E 08 - Sixth century
33 (Minuscule) - Ninth Century
P 74 - Seventh Century

Manuscripts Which Agree With the Textus Receptus for this verse
Byzantine Text (450-1450 A.D.)
L 020 - Ninth century
P 025 - Ninth century
1241 - (Minuscule) - Twelfth century

Published Critical Greek Texts with Corruptions
Reads “in the word” instead of “in the Spirit”
Greisbach, Johann - 1805
Lachmann, Karl - 1842
Tischendorf, Constantine - 1869
Tregelles, Samuel - 1857
Alford, Henry - 1849 revised in 1871
Wordsworth, Christopher - 1856 revised in 1870
Westcott and Hort - 1881
Weiss, Bernhard - 1894
Nestle - 1927 as revised in seventeenth edition in 1941
Nestle-Aland - 1979 - Twenty Sixth Edition
Nestle-Aland - 1993 - Twenty Seventh Edition 
United Bible Societies - 1983 - Fourth Edition
Von Soden, Freiherr - 1902

Affected Teaching
Silas and Timothy had finally caught up with Paul in Corinth. Paul was pressed in the spirit concerning his teaching that Jesus was the Christ. The word “pressed” in the Greek carries with it the idea of “constrain or compel.” Paul was compelled to bring them the truth concerning Jesus. It is a feeling that all Christians should have, which is to feel the urgency to spread the true Gospel and to never give up no matter what circumstance we run into. We must always remember our calling to send forth the Gospel is a non-revocable calling and we must be engaged in it until the Lord calls us home. The fact that these modern versions have omitted the urgency of the believers by the Holy Spirit shows an attack on the doctrine of the Holy Spirit. The Holy Spirit gives the believer the urgency to get the message out and the method of delivery comes afterward, whether it be preaching or just witnessing. No doctrines affected huh?

Acts 20:24

Acts 20:24
(KJV) But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God.
(1611 KJV) But none of these things mooue me, neither count I my life deare vnto my self, so that I might finish my course with ioy, & the ministery which I haue receiued of the Lord Iesus, to testifie the Gospel of the grace of God.
(1587 Geneva Bible) But I passe not at all, neither is my life deare vnto my selfe, so that I may fulfill my course with ioye, and the ministration which I haue receiued of the Lorde Iesus, to testifie the Gospell of the grace of God.
(1526 Tyndale) But none of tho thinges move me: nether is my lyfe dere vnto my selfe that I myght fulfill my course wt ioye and the ministracio which I have receaved of ye Lorde Iesu to testify the gospell of ye grace of god.

Counterfeit Versions
(1881 RV) But I hold not my life of any account, as dear unto myself, so that I may accomplish my course, and the ministry which I received from the Lord Jesus, to testify the gospel of the grace of God.
(1901 ASV) But I hold not my life of any account as dear unto myself, so that I may accomplish my course, and the ministry which I received from the Lord Jesus, to testify the gospel of the grace of God.
(AMP) But none of these things move me; neither do I esteem my life dear to myself, if only I may finish my course with joy and the ministry which I have obtained from [which was entrusted to me by] the Lord Jesus, faithfully to attest to the good news (Gospel) of God’s grace (His unmerited favor, spiritual blessing, and mercy).
(CEB) But nothing, not even my life, is more important than my completing my mission. This is nothing other than the ministry I received from the Lord Jesus: to testify about the good news of God’s grace.
(CEV) But I don’t care what happens to me, as long as I finish the work that the Lord Jesus gave me to do. And that work is to tell the good news about God’s great kindness.
 

(CSB) But I consider my life of no value to myself; my purpose is to finish my course and the ministry I received from the Lord Jesus, to testify to the gospel of God’s grace.

(ERV) I don’t care about my own life. The most important thing is that I finish my work. I want to finish the work that the Lord Jesus gave me to do—to tell people the Good News about God’s grace.
(ESV) But I do not account my life of any value nor as precious to myself, if only I may finish my course and the ministry that I received from the Lord Jesus, to testify to the gospel of the grace of God.
(GNB) But I reckon my own life to be worth nothing to me; I only want to complete my mission and finish the work that the Lord Jesus gave me to do, which is to declare the Good News about the grace of God.
(HCSB) But I count my life of no value to myself, so that I may finish my course and the ministry I received from the Lord Jesus, to testify to the gospel of God’s grace.
(JB PHILLIPS) But frankly I do not consider my own life valuable to me so long as I can finish my course and complete the ministry which the Lord Jesus has given me in declaring the good news of the grace of God.
(LIVING BIBLE) But life is worth nothing unless I use it for doing the work assigned me by the Lord Jesus—the work of telling others the Good News about God’s mighty kindness and love.
(NASV) But I do not consider my life of any account as dear to myself, so that I may finish my course and the ministry which I received from the Lord Jesus, to testify solemnly of the gospel of the grace of God.
(NCV) I don’t care about my own life. The most important thing is that I complete my mission, the work that the Lord Jesus gave me—to tell people the Good News about God’s grace.
(NET) But I do not consider my life worth anything to myself, so that I may finish my task and the ministry that I received from the Lord Jesus, to testify to the good news of God’s grace.
(NIRV) But my life means nothing to me. I only want to finish the race. I want to complete the work the Lord Jesus has given me. He wants me to give witness to others about the good news of God’s grace.
(NIV) However, I consider my life worth nothing to me; my only aim is to finish the race and complete the task the Lord Jesus has given me—the task of testifying to the good news of God’s grace.
(NLT) But my life is worth nothing to me unless I use it for finishing the work assigned me by the Lord Jesus—the work of telling others the Good News about the wonderful grace of God.
(RSV) But I do not account my life of any value nor as precious to myself, if only I may accomplish my course and the ministry which I received from the Lord Jesus, to testify to the gospel of the grace of God.
(2011 NAB - Roman Catholic) Yet I consider life of no importance to me, if only I may finish my course and the ministry that I received from the Lord Jesus, to bear witness to the gospel of God’s grace.
(NWT-Jehovah’s Witnesses) Nevertheless, I do not consider my own life of any importance to me, if only I may finish my course and the ministry that I received from the Lord Jesus, to bear thorough witness to the good news of the undeserved kindness of God.

World English Bible
But these things don't count; nor do I hold my life dear to myself, so that I may finish my race with joy, and the ministry which I received from the Lord Jesus, to fully testify to the Good News of the grace of God.

Textus Receptus - Traditional Text
αλλ ουδενος λογον ποιουμαι ουδε εχω την ψυχην μου τιμιαν εμαυτω ως τελειωσαι τον δρομον μου μετα χαρας και την διακονιαν ην ελαβον παρα του κυριου ιησου διαμαρτυρασθαι το ευαγγελιον της χαριτος του θεου

Hort-Westcott - Critical Text
αλλ ουδενος λογου ποιουμαι την ψυχην τιμιαν εμαυτω ως τελειωσω τον δρομον μου και την διακονιαν ην ελαβον παρα του κυριου ιησου διαμαρτυρασθαι το ευαγγελιον της χαριτος του θεου

Corrupted Manuscripts
For the first four Greek words. “logou” (Genitive) instead of “logon” (Accusative)
Aleph 01 - Sinaiticus - Nineteenth Century Counterfeit
B 03 - Vaticanus - Fourth century
C 04 - Ephraemi Rescriptus - Fifth century
D 05 - Bezae Cantabrigiensis - Fifth century (corrected)

Affected Teaching
Here is another anomaly of the modern versions. If you look at the Hort-Westcott text for the words in question, you will see that they exist in both the WH and TR with the one word variation. The anomaly is that in the King James Bible they are translated as “But none of these things move me” and in the modern versions, OMITTED! They do not translate anything for these first four Greek words. Why? I have no idea other than, like water, corruption seeks its own level.

 

Acts 20:25

 

Acts 20:25

(KJV) And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more.

(1611 KJV) And now behold, I know that ye all, among whom I haue gone preaching the kingdom of God, shall see my face no more.

(1526 Tyndale) And now beholde I am sure yt hence forth ye all (thorow who I have gone preachinge ye kyngdome of God) shall se my face no moore.

(1382 Wycliffe) And `now lo! Y woot, that ye schulen no more se my face, alle ye bi whiche Y passide, prechynge the kingdom of God.

 

Counterfeit Versions

(CSB) “And now I know that none of you, among whom I went about preaching the kingdom, will ever see me again.

(NIV) "Now I know that none of you among whom I have gone about preaching the kingdom will ever see me again.

(NASV) "And now, behold, I know that all of you, among whom I went about preaching the kingdom, will no longer see my face.

(AMP) And now, observe, I perceive that all of you, among whom I have gone in and out proclaiming the kingdom, will see my face no more.

(NLT) “And now I know that none of you to whom I have preached the Kingdom will ever see me again.

(ESV) And now, behold, I know that none of you among whom I have gone about proclaiming the kingdom will see my face again.

(1901 ASV) And now, behold, I know that ye all, among whom I went about preaching the kingdom, shall see my face no more.

(NLV) "All of you have heard me preach the Good News. I am sure that none of you will ever see my face again.

(HCSB) "And now I know that none of you, among whom I went about preaching the kingdom, will ever see my face again.

(RSV) And now, behold, I know that all you among whom I have gone preaching the kingdom will see my face no more.

(NAB-Roman Catholic) "But now I know that none of you to whom I preached the kingdom during my travels will ever see my face again.

(NWT-Jehovah’s Witnesses) “And now, look! I know that all of YOU among whom I went preaching the kingdom will see my face no more.

 

Textus Receptus - Traditional Text

kai nun idou egw oida oti ouketi oyesqe to proswpon mou umeiV panteV en oiV dihlqon khrusswn thn basileian tou qeou

 

Hort-Westcott - Critical Text

kai nun idou egw oida oti ouketi oyesqe to proswpon mou umeiV panteV en oiV dihlqon khrusswn thn basileian

 

Corrupted Manuscripts

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

B 03 - Vaticanus - Fourth century

C 04 - Ephraemi Rescriptus - Fifth century

 

Manuscripts which agree with the Textus Receptus for this verse

Byzantine Text (450-1450 A.D.)

E 08 - Sixth century

L 020 - Ninth century

P 025 - Ninth century

 

Published Critical Greek Texts with Corruptions

Omit “of God” after kingdom

Lachmann, Karl - 1842

Tischendorf, Constantine - 1869

Tregelles, Samuel - 1857

Alford, Henry - 1849 revised in 1871

Wordsworth, Christopher - 1856 revised in 1870

Westcott and Hort - 1881

Weiss, Bernhard - 1894

Nestle - 1927 as revised in seventeenth edition in 1941

Nestle-Aland - 1979 - Twenty Sixth Edition

Nestle-Aland - 1993 - Twenty Seventh Edition

United Bible Societies - 1983 - Fourth Edition

Von Soden, Freiherr - 1902

 

Affected Teaching

This verse stands in the midst of the final farewell of Paul to the Ephesians. Here he states that He had proclaimed the Kingdom of God. When the modern versions omit “of God” they are leaving out a very important part of the message. If you recall Ephesus was the place where the heathens taught that Diana fell down from the false god Jupiter. (Diana was a forerunner of the Cult of the Virgin Mary taught by the Roman Catholic Church.) Therefore the center of Diana worship was found to be in the city of Ephesus. Paul had made it clear the he was proclaiming the Kingdom of God to the Ephesians. The kingdom of Diana was at Ephesus and without the clear teaching from Scripture, any cultist or occultist can change the meaning of Paul’s declaration. Without “of God’ they could make it say that Paul was a teacher and follower of Diana. Now we know that Paul taught no such thing but with the gullibility factor of the masses, it could happen. This is why God placed in the Scriptures “of God’ so there would be no mistake as to which kingdom Paul was a representative of. Now you may say I am stretching it a little bit but given the times we live in and the way people believe anything, God was making sure that none of His true children would ever be confused. Thank the Lord today for the clearness of the King James Bible.

 

Acts 20:32

 

Acts 20:32

(KJV) And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.

(1611 KJB) And now brethren, I commend you to God, and to the word of his grace, which is able to build you vp, and to giue you an inheritance among all them which are sanctified.

(1587 Geneva Bible) And nowe brethren, I commend you to God, and to the worde of his grace, which is able to build further, and to giue you an inheritance, among all them, which are sanctified.

(1526 Tyndale) And now brethren I comende you to God and to the worde of his grace which is able to bylde further and to geve you an inheritaunce amoge all them which are sanctified.

 

Counterfeit Versions

(CSB) “And now I commit you to God and to the word of his grace, which is able to build you up and to give you an inheritance among all who are sanctified.

(NIV) "Now I commit you to God and to the word of his grace, which can build you up and give you an inheritance among all those who are sanctified.

(NASV) "And now I commend you to God and to the word of His grace, which is able to build you up and to give you the inheritance among all those who are sanctified.

(THE MESSAGE) "Now I'm turning you over to God, our marvelous God whose gracious Word can make you into what he wants you to be and give you everything you could possibly need in this community of holy friends.

(AMP) And now [brethren], I commit you to God [I deposit you in His charge, entrusting you to His protection and care]. And I commend you to the Word of His grace [to the commands and counsels and promises of His unmerited favor]. It is able to build you up and to give you [your rightful] inheritance among all God's set-apart ones (those consecrated, purified, and transformed of soul).

(NLT) “And now I entrust you to God and the message of his grace that is able to build you up and give you an inheritance with all those he has set apart for himself.

(ESV) And now I commend you to God and to the word of his grace, which is able to build you up and to give you the inheritance among all those who are sanctified.

(CEV) I now place you in God's care. Remember the message about his great kindness! This message can help you and give you what belongs to you as God's people.

(1901 ASV) And now I commend you to God, and to the word of his grace, which is able to build you up, and to give you the inheritance among all them that are sanctified.

(HCSB) "And now I commit you to God and to the message of His grace, which is able to build you up and to give you an inheritance among all who are sanctified.

(NCV) "Now I am putting you in the care of God and the message about his grace. It is able to give you strength, and it will give you the blessings God has for all his holy people.

(RSV) And now I commend you to God and to the word of his grace, which is able to build you up and to give you the inheritance among all those who are sanctified.

(DOUAY-RHEIMS Roman Catholic) And now I commend you to God, and to the word of his grace, who is able to build up, and to give an inheritance among all the sanctified.

(NAB-Roman Catholic) And now I commend you to God and to that gracious word of his that can build you up and give you the inheritance among all who are consecrated.

(NWT-Jehovah’s Witnesses) And now I commit YOU to God and to the word of his undeserved kindness, which [word] can build YOU up and give YOU the inheritance among all the sanctified ones.

 

Textus Receptus - Traditional Text

kai tanun paratiqemai umaV adeljoi tw qew kai tw logw thV caritoV autou tw dunamenw epoikodomhsai kai dounai umin klhronomian en toiV hgiasmenoiV pasin

 

Hort-Westcott - Critical Text

kai ta nun paratiqemai umaV tw kuriw kai tw logw thV caritoV autou tw dunamenw oikodomhsai kai dounai thn klhronomian en toiV hgiasmenoiV pasin

 

Corrupted Manuscripts

This verse is corrupted in the following manuscripts:

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

B 03 - Vaticanus - Fourth century

D 05 - Bezae Cantabrigiensis - Fifth century

33 (Miniscule) - Ninth Century

 

Manuscripts which agree with the Textus Receptus for this verse

Byzantine Text (450-1450 A.D.)

C 04 - Ephraemi Rescriptus - Fifth century

E 08 - Sixth century

L 020 - Ninth century

P 025 - Ninth century

 

Published Critical Greek Texts with Corruptions

Omit “brethren” after “and now,”

Lachmann, Karl - 1842

Tischendorf, Constantine - 1869

Tregelles, Samuel - 1857

Alford, Henry - 1849 revised in 1871

Westcott and Hort - 1881

Weiss, Bernhard - 1894

Nestle - 1927 as revised in seventeenth edition in 1941

Nestle-Aland - 1979 - Twenty Sixth Edition

Nestle-Aland - 1993 - Twenty Seventh Edition

United Bible Societies - 1983 - Fourth Edition

Von Soden, Freiherr - 1902

 

Affected Teaching

When the modern versions remove the word “brethren” they removed a pivotal word. When we read the rest of the verse, it speaks of the body of believers in terms of an inheritance and being sanctified. The unbeliever is not sanctified unto the Lord nor do they have an inheritance in Heaven, nor are they under grace. By removing “brethren” it makes the verse seem like it is stating that Paul is commending even the unbelievers unto God. The word “brethren” is making it very specific that only true believers are included in Paul’s salutation. This is important to know because it gives the believer true hope while it removes false hope for the unbeliever. Paul had commended (entrusted) the believers unto God because previously he had warned them that there will be false teachers coming into the church immediately upon his departure. It was the unbelievers that Paul was warning the true believers of, he was not coddling them nor compromising with them. Once again the King James Bible gives us the truth while showing us that the modern versions are the welcomed versions of the unbelievers.

 

 

Acts 20:34

Acts 20:34
(KJV) Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me.
(1611 KJV) Yea, you your selues know, that these handes haue ministred vnto my necessities, and to them that were with me.
(1587 Geneva Bible) Yea, ye knowe, that these handes haue ministred vnto my necessities, and to them that were with me.
(1568 Bishop’s Bible) Yea, ye your selues knowe, that these handes haue ministred vnto my necessities, and to them that were with me.

Counterfeit Versions
(1881 RV) Ye yourselves know that these hands ministered unto my necessities, and to them that were with me.
(1901 ASV) Ye yourselves know that these hands ministered unto my necessities, and to them that were with me.
(AMP) Ye yourselves know that these hands ministered unto my necessities, and to them that were with me.
(CEB) You yourselves know that I have provided for my own needs and for those of my companions with my own hands.
(CEV) You know how I have worked with my own hands to make a living for myself and my friends. 
 

(CSB) You yourselves know that I worked with my own hands to support myself and those who are with me.

(Douay Rheims 1899-American Edition) You yourselves know: for such things as were needful for me and them that are with me, these hands have furnished.
(ERV) You know that I always worked to take care of my own needs and the needs of the people who were with me
(ESV) You yourselves know that these hands ministered to my necessities and to those who were with me.
(GNB) You yourselves know that I have worked with these hands of mine to provide everything that my companions and I have needed.
(HCSB) You yourselves know that these hands have provided for my needs and for those who were with me. 
(JB PHILLIPS) You know well enough that these hands of mine have provided for my own needs and for those of my companions.
(LB) you know that these hands of mine worked to pay my own way and even to supply the needs of those who were with me.
(THE MESSAGE) With these bare hands I took care of my own basic needs and those who worked with me.
(NASV) You yourselves know that these hands ministered to my own needs and to the men who were with me.
(NCV) You know I always worked to take care of my own needs and the needs of those who were with me.
(NET) You yourselves know that these hands of mine provided for my needs and the needs of those who were with me. 
(NIRV) You yourselves know that I have used my own hands to meet my needs. I have also met the needs of my companions.
(2011 NIV) You yourselves know that these hands of mine have supplied my own needs and the needs of my companions.
(NLV) You all know that these hands worked for what I needed and for what those with me needed. 
(NLT) You know that these hands of mine have worked to supply my own needs and even the needs of those who were with me.
(RSV) You yourselves know that these hands ministered to my necessities, and to those who were with me. 
(VOICE) No, you know this: I worked with my own two hands making tents, and I paid my own expenses and my companions’ expenses as well. 
(NAB-Roman Catholic) You know well that these very hands have served my needs and my companions.
(NWT-Jehovah’s Witnesses) You yourselves know that these hands have provided for my own needs and the needs of those with me.

World English Bible
You yourselves know that these hands served my necessities, and those who were with me.

Textus Receptus - Traditional Text
αυτοι δε γινωσκετε οτι ταις χρειαις μου και τοις ουσιν μετ εμου υπηρετησαν αι χειρες αυται

Hort-Westcott - Critical Text
αυτοι γινωσκετε οτι ταις χρειαις μου και τοις ουσιν μετ εμου υπηρετησαν αι χειρες αυται

Corrupted Manuscripts
This verse is corrupted in the following manuscripts:
Aleph 01 - Sinaiticus - Nineteenth Century Counterfeit
A 02 - Alexandrinus - Fifth century
B 03 - Vaticanus - Fourth century
C 04 - Ephraemi Rescriptus - Fifth century
D 05 - Bezae Cantabrigiensis - Fifth century
E 08 - Sixth century
L 020 - Ninth century
P 025 - Ninth century

Manuscripts which agree with the Textus Receptus for this verse
1550 Stephanus

Published Critical Greek Texts with Corruptions
Omits “yea”
Greisbach, Johann - 1805
Lachmann, Karl - 1842
Tischendorf, Constantine - 1869
Tregelles, Samuel - 1857
Alford, Henry - 1849 revised in 1871
Wordsworth, Christopher - 1856 revised in 1870
Westcott and Hort - 1881
Weiss, Bernhard - 1894
Nestle - 1927 as revised in seventeenth edition in 1941
Nestle-Aland - 1979 - Twenty Sixth Edition
Nestle-Aland - 1993 - Twenty Seventh Edition 
United Bible Societies - 1983 - Fourth Edition
Von Soden, Freiherr - 1902
Hodges and Farstad - Majority Text 1982 as corrected in 1985

Affected Teaching
The word “Yea” in the English is a conjunction. It is translated from “de” in the Greek which is a conjunction. In this case because it connects contrasting thought in two sentences, it is an important word. The Apostle Paul in verse 33 is telling his hearers that he has never coveted anyone’s gold, silver or anything and then uses the conjunction to contrast coveting with the fact that he physically worked to provide for his needs and also those who worked with him. When Paul preached in new areas, he worked with his hands to show the people he was not there to covet or desire their goods but to make a proper show of the Gospel by not seeking material gain as the false teachers did.

 

Acts 21:8

Acts 21:8
(KJV) And the next day we that were of Paul's company departed, and came unto Caesarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him.
(1611 KJV) And the next day we that were of Pauls company, departed, and came vnto Cesarea, and wee entred into the house of Philip the Euangelist (which was one of the seuen) & abode with him.
(1587 Geneva Bible) And the next day, Paul and we that were with him, departed, and came vnto Cesarea: and we entred into the house of Philippe the Euangelist, which was one of the seuen Deacons, and abode with him.
(1526 Tyndale) The nexte daye we that were of Pauls copany departed and came vnto Cesarea. And we entred into the housse of Philip ye Evagelist which was one of the seve deacones and abode with him.

Counterfeit Versions
(1881 RV) And on the morrow we departed, and came unto Cæsarea: and entering into the house of Philip the evangelist, who was one of the seven, we abode with him.
(1901 ASV) And on the morrow we departed, and came unto Caesarea: and entering into the house of Philip the evangelist, who was one of the seven, we abode with him.
(AMP) On the morrow we left there and came to Caesarea; and we went into the house of Philip the evangelist, who was one of the Seven [first deacons], and stayed with him.
(CEB) The next day we left and came to Caesarea. We went to the house of Philip the evangelist, one of the Seven, and stayed with him.
(CEV) The next day we went to Caesarea and stayed with Philip, the preacher. He was one of the seven men who helped the apostles,
 

(CSB) The next day we left and came to Caesarea, where we entered the house of Philip the evangelist, who was one of the Seven, and stayed with him.

(1899 Douay Rheims American Edition) And the next day departing, we came to Caesarea. And entering into the house of Philip the evangelist, who was one of the seven, we abode with him.
(ERV) The next day we left Ptolemais and went to the city of Caesarea. We went into the home of Philip and stayed with him. He had the work of telling the Good News. He was one of the seven helpers.
(ESV) On the next day we departed and came to Caesarea, and we entered the house of Philip the evangelist, who was one of the seven, and stayed with him.
(GNB) On the following day we left and arrived in Caesarea. There we stayed at the house of Philip the evangelist, one of the seven men who had been chosen as helpers in Jerusalem. 
(HCSB) The next day we left and came to Caesarea, where we entered the house of Philip the evangelist, who was one of the Seven, and stayed with him.
(JB Phillips) On the following day we left and proceeded to Caesarea and there we went to stay at the house of Philip the evangelist, one of the seven deacons.
(LB) Then we went on to Caesarea and stayed at the home of Philip the Evangelist, one of the first seven deacons. 
(THE MESSAGE) In the morning we went on to Caesarea and stayed with Philip the Evangelist, one of “the Seven.”
(NASV) On the next day we left and came to Caesarea, and entering the house of Philip the evangelist, who was one of the seven, we stayed with him.
(NCV) The next day we left Ptolemais and went to the city of Caesarea. There we went into the home of Philip the preacher, one of the seven helpers, and stayed with him. 
(NET) On the next day we left and came to Caesarea, and entered the house of Philip the evangelist, who was one of the seven, and stayed with him. 
(NIRV) The next day we left and arrived at Caesarea. We stayed at the house of Philip the evangelist. He was one of the seven deacons.
(NIV) Leaving the next day, we reached Caesarea and stayed at the house of Philip the evangelist, one of the Seven.
(NLV) The next day we left and came to the city of Caesarea. We went to the house of Philip and stayed with him. He was a preacher who goes from town to town and was one of the seven church leaders. 
(NLT) The next day we went on to Caesarea and stayed at the home of Philip the Evangelist, one of the seven men who had been chosen to distribute food.
(RSV) On the morrow we departed and came to Caesare′a; and we entered the house of Philip the evangelist, who was one of the seven, and stayed with him. 
(THE VOICE) Then we moved on to Caesarea. In Caesarea we stayed with Philip the evangelist, one of the seven. 
(NAB-Roman Catholic) On the next day we resumed the trip and came to Caesarea, where we went to the house of Philip the evangelist, who was one of the Seven, and stayed with him.
(NWT-Jehovah’s Witnesses) The next day we left and came to Caes·a·re′a, and we entered the house of Philip the evangelizer, who was one of the seven men, and we stayed with him.

Textus Receptus - Traditional Text
τη δε επαυριον εξελθοντες οι περι τον παυλον ηλθομεν εις καισαρειαν και εισελθοντες εις τον οικον φιλιππου του ευαγγελιστου του οντος εκ των επτα εμειναμεν παρ αυτω

Hort-Westcott - Critical Text
τη δε επαυριον εξελθοντες ηλθομεν εις καισαρειαν και εισελθοντες εις τον οικον φιλιππου του ευαγγελιστου οντος εκ των επτα εμειναμεν παρ αυτω

Corrupted Manuscripts
This verse is corrupted in the following manuscripts:
P 74 - Seventh Century
Aleph 01 - Sinaiticus - Nineteenth Century Counterfeit
A 02 - Alexandrinus - Fifth century
B 03 - Vaticanus - Fourth century
C 04 - Ephraemi Rescriptus - Fifth century
E 08 - Sixth century
33 (Minuscule) - Ninth Century

Manuscripts which agree with the Textus Receptus for this verse
Byzantine Text (450-1450 A.D.)
L 020 - Ninth century
P 025 - Ninth century

Published Critical Greek Texts with Corruptions
Omits “that were of Paul’s company”
Greisbach, Johann - 1805
Lachmann, Karl - 1842
Tischendorf, Constantine - 1869
Tregelles, Samuel - 1857
Alford, Henry - 1849 revised in 1871
Wordsworth, Christopher - 1856 revised in 1870
Westcott and Hort - 1881
Weiss, Bernhard - 1894
Nestle - 1927 as revised in seventeenth edition in 1941
Nestle-Aland - 1979 - Twenty Sixth Edition
Nestle-Aland - 1993 - Twenty Seventh Edition 
United Bible Societies - 1983 - Fourth Edition
Von Soden, Freiherr - 1902

Affected Teaching
Luke then states that they which were of Paul’s company, including himself, that they went from Ptolemias to Caesarea. Paul‘s company would have included: (Acts 20:4 KJV) And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus. Philip the evangelist must have been blessed mightily by God since he was able to have Paul and his company stay with him. Philip, as you may recall, was one of the seven Deacons who served in the church of Jerusalem. (Acts 6:5 KJV) And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch: His home may have been the chief Christian center in Caesarea as a group of believers met there. There is no reason that the section which specifically points to the members of Paul’s entourage should be omitted. Luke was an eyewitness to much of Paul’s ministry and maybe that is why this portion is cut out because it gives a specific name to the witness, which was Luke.

Acts 22:16

 

Acts 22:16

(KJV) And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.

(1611 KJV) And now, why tariest thou? Arise, and be baptized, and wash away thy sinnes, calling on the name of the Lord.

(1568 Bishop’s Bible) And nowe why taryest thou? aryse, & be baptized, & wasshe away thy sinnes, in callyng on the name of the Lorde.

(1526 Tyndale) And now: why tariest thou? Aryse and be baptised and wesshe awaye thy synnes in callinge on ye name of ye Lorde.

 

Counterfeit Versions

(CSB) And now, why are you delaying? Get up and be baptized, and wash away your sins, calling on his name.’

(NIV) And now what are you waiting for? Get up, be baptized and wash your sins away, calling on his name.'

(NASV) 'Now why do you delay? Get up and be baptized, and wash away your sins, calling on His name.'

(THE MESSAGE) So what are you waiting for? Get up and get yourself baptized, scrubbed clean of those sins and personally acquainted with God.'

(AMP) And now, why do you delay? Rise and be baptized, and by calling upon His name, wash away your sins.

(ESV) And now why do you wait? Rise and be baptized and wash away your sins, calling on his name.'

(1901 ASV) And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on his name.

(NLV) What are you waiting for? Get up! Be baptized. Have your sins washed away by calling on His name.'

(HCSB) And now, why delay? Get up and be baptized, and wash away your sins by calling on His name.

(NCV) Now, why wait any longer? Get up, be baptized, and wash your sins away, trusting in him to save you.'

(RSV) And now why do you wait? Rise and be baptized, and wash away your sins, calling on his name.'

(NAB-Roman Catholic) Now, why delay? Get up and have yourself baptized and your sins washed away, calling upon his name.'

(DOUAY-RHEIMS Roman Catholic) And now why tarriest thou? Rise up, and be baptized, and wash away thy sins, invoking his name.

(NWT-Jehovah’s Witnesses) And now why are you delaying? Rise, get baptized and wash your sins away by your calling upon his name.’

 

Textus Receptus - Traditional Text

kai nun ti melleiV anastaV baptisai kai apolousai taV amartiaV sou epikalesamenoV to onoma tou kuriou

 

Hort-Westcott - Critical Text

kai nun ti melleiV anastaV baptisai kai apolousai taV amartiaV sou epikalesamenoV to onoma autou

 

Corrupted Manuscripts

This verse is corrupted in the following manuscripts:

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

B 03 - Vaticanus - Fourth century

E 08 - Sixth century

 

Manuscripts which agree with the Textus Receptus for this verse

Byzantine Text (450-1450 A.D.)

L 020 - Ninth century

P 025 - Ninth century

 

Published Critical Greek Texts with Corruptions

Omit “of the Lord” and reads “his name”

Greisbach, Johann - 1805

Lachmann, Karl - 1842

Tischendorf, Constantine - 1869

Tregelles, Samuel - 1857

Alford, Henry - 1849 revised in 1871

Wordsworth, Christopher - 1856 revised in 1870

Westcott and Hort - 1881

Weiss, Bernhard - 1894

Nestle - 1927 as revised in seventeenth edition in 1941

Nestle-Aland - 1979 - Twenty Sixth Edition

Nestle-Aland - 1993 - Twenty Seventh Edition

United Bible Societies - 1983 - Fourth Edition

Von Soden, Freiherr - 1902

 

Affected Teachings

(Joel 2:32 KJV) And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant whom the LORD shall call.

 

(Acts 2:21 KJV) And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.

 

(Rom 10:13 KJV) For whosoever shall call upon the name of the Lord shall be saved.

 

Here we have three verses, one in the Old Testament and two in the New Testament where we are specifically told that those who call upon the name of the Lord shall be saved. Yet, in this week’s verse we have seen how the modern versions remove that vital piece of information. The Lord is the only one who can give a person salvation. Removal of “the name of the Lord” would play perfectly into Roman Catholic belief. For their adherents call on the name of many dead saints, pretty soon they will be praying to Pope John Paul II as soon as he becomes a Saint via the “fast track.” It is important for all to know that there is no other name under Heaven for a person to be saved. The pronoun “him” can be applied to anybody the reader wishes to apply it to. This is why it is so vital to keep “the name of the Lord” in this verse but with the various belief systems tied to the modern versions, it is not surprising why they kept the Gnostic mutilation alive. The Lord has preserved His Word in the King James Bible and given us the true rendering. Let us stay with the King James Bible and we will never have to worry about Gnostic mutilations of any verse. What a great legacy to hand down to our children.