The Book of Romans

Romans 1:16 – Rom. 1:29, 1:31 8:16 8:28 10:15

The Verses mentioned above target the disaster known as World English Bible (WEB)

Romans 1:16

(KJV) For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.

(1611 KJV) For I am not ashamed of the Gopel of Christ: for it is the power of God vnto saluation, to euery one that beleeueth, to the Iew first, and also to the Greeke.

(1568 Bishops Bible) For I am not ashamed of the Gospell of Christ, because it is the power of God vnto saluation to all that beleue, to the Iewe first, and also to the Greke.

(1526 Tyndale) For I am not ashamed of the Gospell of Christ because it is ye power of God vnto salvacio to all yt beleve namely to the Iewe and also to ye getyle.

Counterfeit Versions

(CSB) For I am not ashamed of the gospel, because it is the power of God for salvation to everyone who believes, first to the Jew, and also to the Greek.

(NIV) I am not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes: first for the Jew, then for the Gentile.

(NASV) For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.

(THE MESSAGE) It's news I'm most proud to proclaim, this extraordinary Message of God's powerful plan to rescue everyone who trusts him, starting with Jews and then right on to everyone else!

(AMP) For I am not ashamed of the Gospel (good news) of Christ, for it is God's power working unto salvation [for deliverance from eternal death] to everyone who believes with a personal trust and a confident surrender and firm reliance, to the Jew first and also to the Greek,

(ESV) For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.

(CEV) I am proud of the good news! It is God's powerful way of saving all people who have faith, whether they are Jews or Gentiles.

(1901 ASV) For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.

(NLV) I am not ashamed of the Good News. It is the power of God. It is the way He saves men from the punishment of their sins if they put their trust in Him. It is for the Jew first and for all other people also.

(HCSB) For I am not ashamed of the gospel, because it is God's power for salvation to everyone who believes, first to the Jew, and also to the Greek.

(NCV) I am proud of the Good News, because it is the power God uses to save everyone who believes -- to save the Jews first, and also to save those who are not Jews.

(RSV) For I am not ashamed of the gospel: it is the power of God for salvation to every one who has faith, to the Jew first and also to the Greek.

(NAB-Roman Catholic) For I am not ashamed of the gospel. It is the power of God for the salvation of everyone who believes: for Jew first, and then Greek.

(Douay-Rheims Roman Catholic) For I am not ashamed of the gospel. For it is the power of God unto salvation to every one that believeth, to the Jew first, and to the Greek.

(NWT-Jehovah’s Witnesses) For I am not ashamed of the good news; it is, in fact, God’s power for salvation to everyone having faith, to the Jew first and also to the Greek;

World English Bible1
For I am not ashamed of the Good News of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek. (”Gospel” changed to avoid cross-references.)

YLT 16for I am not ashamed of the good news of the Christ, for it is the power of God to salvation to every one who is believing, both to Jew first, and to Greek.

1) “Good news” erases all references to Matthew 28:18 which YLT hopes to remove entirely Quote: YLT 18And having come near, Jesus spake to them, saying, ‘Given to me was all authority in heaven and on earth; 19having gone, then, disciple all the nations, (baptizing them — to the name of the Father, and of the Son, and of the Holy Spirit, “ NOTE: No gospel at all mentioned.

All 17 Translations follows A 02 - Alexandrinus - Fifth century manuscript

Both the WEB and the YLT infer that a person may believe now but NOT LATER.

Textus Receptus - Traditional Text

ou gar epaiscunomai to euaggelion tou cristou dunamiV gar qeou estin eiV swthrian panti tw pisteuonti ioudaiw te prwton kai ellhni

Hort-Westcott - Critical Text

ou gar epaiscunomai to euaggelion dunamiV gar qeou estin eiV swthrian panti tw pisteuonti ioudaiw te [prwton] kai ellhni

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 06 - Paris: Claromontanus - Sixth century (original)

Manuscripts which agree with the Textus Receptus for this verse

Byzantine Text (450-1450 A.D.)

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

K 018 - Ninth century

L 020 - Ninth century

P 025 - Ninth century

Published Critical Greek Texts with Corruptions

Omit “of Christ” after “gospel”

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

“Of Christ” is only two small words but they project the essence of Paul’s entire ministry and that also of the Christian throughout the ages. There are many “gospels” out in the world today and for the last 2,000 years there have been an abundance of them. Without the qualifier “of Christ” in this verse the religious unbeliever can claim they are not ashamed of their gospel. The Roman Catholic can proclaim they are not ashamed of the gospel of Mary. The Jehovah’s Witnesses can claim they are not ashamed of their gospel. Any false church can claim they are not ashamed of their social gospel. The words “of Christ” are very important because there is only one true Gospel which can save and that is the Gospel of Christ. This is why the modern versions fit perfectly into false churches and cults because they do not proclaim the Gospel of Christ. This is why the King James Version is superior because it does not shrink back from giving the true Gospel in contrast to the false versions.

Romans 1:29

Romans 1:29

(KJV) Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,

(1611 KJV) Being filled with all vnrighteousnes, fornication, wickednesse, couetousnes, maliciousnes, full of enuie, murther, debate, deceit, malignitie, whisperers,

(1587 Geneva Bible) Being full of all vnrighteousnesse, fornication, wickednes, couetousnes, maliciousnes, full of enuie, of murther, of debate, of deceit, taking all things in the euill part, whisperers,

(1526 Tyndale) beinge full of all vnrighteous doinge of fornicacio wickednes coveteousnes maliciousnes full of envie morther debate disseyte evill codicioned whisperers

Counterfeit Versions

(1881 RV) being filled with all unrighteousness, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, malignity; whisperers,

(1901 ASV) being filled with all unrighteousness, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, malignity; whisperers,

(CSB) They are filled with all unrighteousness, evil, greed, and wickedness. They are full of envy, murder, quarrels, deceit, and malice. They are gossips,

(NIV) They have become filled with every kind of wickedness, evil, greed and depravity. They are full of envy, murder, strife, deceit and malice. They are gossips,

(NASV) being filled with all unrighteousness, wickedness, greed, evil; full of envy, murder, strife, deceit, malice; they are gossips,

(THE MESSAGE) And then all hell broke loose: rampant evil, grabbing and grasping, vicious backstabbing. They made life hell on earth with their envy, wanton killing, bickering, and cheating. Look at them: mean-spirited, venomous, fork-tongued God-bashers.

(AMP) Until they were filled (permeated and saturated) with every kind of unrighteousness, iniquity, grasping and covetous greed, and malice. [They were] full of envy and jealousy, murder, strife, deceit and treachery, ill will and cruel ways. [They were] secret backbiters and gossipers,

(NLT) Their lives became full of every kind of wickedness, sin, greed, hate, envy, murder, quarreling, deception, malicious behavior, and gossip.

(ESV) They were filled with all manner of unrighteousness, evil, covetousness, malice. They are full of envy, murder, strife, deceit, maliciousness. They are gossips,

(CEV) They are evil, wicked, and greedy, as well as mean in every possible way. They want what others have, and they murder, argue, cheat, and are hard to get along with. They gossip,

(NKJV) being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil-mindedness; they arewhisperers,

(NCV) They are filled with every kind of sin, evil, selfishness, and hatred. They are full of jealousy, murder, fighting, lying, and thinking the worst about each other. They gossip

(HCSB) They are filled with all unrighteousness, evil, greed, and wickedness. They are full of envy, murder, disputes, deceit, and malice. They are gossips,

(NIRV) They are full of every kind of sin, evil and ungodliness. They want more than they need. They commit murder. They want what belongs to other people. They fight and cheat. They hate others. They say mean things about other people.

(RSV) They were filled with all manner of wickedness, evil, covetousness, malice. Full of envy, murder, strife, deceit, malignity, they are gossips,

(NAB-Roman Catholic) They are filled with every form of wickedness, evil, greed, and malice; full of envy, murder, rivalry, treachery, and spite. They are gossips

(NWT-Jehovah’s Witnesses) filled as they were with all unrighteousness, wickedness, covetousness, badness, being full of envy, murder, strife, deceit, malicious disposition, being whisperers,

World English Bible
being filled with all unrighteousness, sexual immorality, wickedness, covetousness, malice; full of envy, murder, strife, deceit, evil habits, secret slanderers,

YLT 29having been filled with all unrighteousness, whoredom, wickedness, covetousness, malice; full of envy, murder, strife, deceit, evil dispositions; whisperers,

Following A 02 - Alexandrinus - Fifth century

Textus Receptus - Traditional Text

πεπληρωμενους παση αδικια πορνεια πονηρια πλεονεξια κακια μεστους φθονου φονου εριδος δολου κακοηθειας ψιθυριστας

Hort-Westcott - Critical Text

πεπληρωμενους παση αδικια πονηρια πλεονεξια κακια μεστους φθονου φονου εριδος δολου κακοηθειας ψιθυριστας

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

K 018 - Ninth 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

Psi 044 - Eight/Ninth/ century

Published Critical Greek Texts with Corruptions

Omits “fornication” after unrighteousness

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

Out of the entire list of sins, the one which is omitted in the modern versions is the sin of fornication. There are two types of fornication: First, there is spiritual fornication, where a true believer may go after a strange doctrine or partake in a false gospel. A good example is that Harold Camping of Family Radio taught that the Lord would return on May 21, 2011. Along with his date setting were many false teachings which have been adopted by many who are true Christians whom I personally know. One of the most blatant and accepted forms of spiritual fornication is the modern versions with their attacks on the Lord Jesus Christ and the cardinal doctrines of the faith. Christians who accept anything but a pure Bible are committing spiritual fornication because they are not getting the whole truth. The second type of fornication is physical fornication. It is having sex outside of marriage. Obviously the original Bible corrupters had no problem with this and the modern translators and publishers have no problem with it either, since they allowed the omission to stand. (Jude 1:7 KJV) Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. God had something to say about it when He destroyed Sodom and Gomorrha. He will have something to say about it on the last day. Once again the modern versions omit a very important warning.

Now let me get in trouble here. Sunday is October 31 and to the world it is Halloween. To the Christian it is Reformation Day. It is a shame that many Christian parents dress their children up in costumes and take them or let them go trick or treating. Halloween for a Christian is spiritual fornication because it is emulating Satan and his fallen devils. Costumes are representing the demons as they come in deception to deceive people. Dressing up like ghouls, witches, vampires, etc. are all satanic and Christians should have nothing to do with the occult. Let me be blunt, your children are not cute because God does not want His children playing with the occult.

Let me share a personal testimony that happened to me just prior to becoming saved. I had many books on the occult in my library and one night while I was sleeping, I felt I was being compressed from my shoulders. It was like my shoulders were being squeezed inward from the outside. It was a wake up call. When I became saved shortly thereafter, I got rid of all the occult materials. The occult books were the highway that the devils used to come into my home. The occult is real and there are real evil spirits who wish to deceive and destroy.

Romans 1:31

Romans 1:31

(KJV) Without understanding, covenantbreakers, without natural affection, implacable, unmerciful:

(1611 KJV) Without vnderstanding, couenant breakers, without naturall affection, implacable, vnmercifull;

(1587 Geneva Bible) without vnderstanding, couenant breakers, without naturall affection, such as can neuer be appeased, mercilesse.

(1526 Tyndale) with out vnderstondinge covenaunte breakers vnlovinge trucebreakers and merciles.

Counterfeit Versions

(1881 RV) without understanding, covenant-breakers, without natural affection, unmerciful:

(1901 ASV) without understanding, covenant-breakers, without natural affection, unmerciful:

(AMP) [They were] without understanding, conscienceless and faithless, heartless and loveless [and] merciless.

(CEB) They are without understanding, disloyal, without affection, and without mercy.

(CEV) They are stupid, unreliable, and don't have any love or pity for others.

(CSB) senseless, untrustworthy, unloving, and unmerciful.

(Douay-Rheims 1899 RC) Foolish, dissolute, without affection, without fidelity, without mercy.

(ESV) foolish, faithless, heartless, ruthless.

(GNB) they have no conscience; they do not keep their promises, and they show no kindness or pity for others.

(HCSB) undiscerning, untrustworthy, unloving, and unmerciful.

(THE MESSAGE) Stupid, slimy, cruel, cold-blooded.

(NASB) without understanding, untrustworthy, unloving, unmerciful;

(NCV) They are foolish, they do not keep their promises, and they show no kindness or mercy to others.

(NIRV) They are foolish. They can't be trusted. They are not loving and kind.

(NIV) they have no understanding, no fidelity, no love, no mercy.

(NLV) They are not able to understand. They do not do what they say they will do. They have no love and no loving-pity.

(NLT) They refuse to understand, break their promises, are heartless, and have no mercy.

(RSV) foolish, faithless, heartless, ruthless.

(NAB-Roman Catholic) They are senseless, faithless, heartless, ruthless.

(NWT-Jehovah’s Witnesses) without understanding, false to agreements, having no natural affection, merciless.

World English Bible
without understanding, covenant breakers, without natural affection, unforgiving, unmerciful;

YLT 31unintelligent, faithless, without natural affection, implacable, unmerciful;

The WEB has a real problem with implacable (unable to appease)

Following A 02 – Alexandrinus manuscript

Textus Receptus - Traditional Text

ασυνετους ασυνθετους αστοργους ασπονδους ανελεημονας

Hort-Westcott - Critical Text

ασυνετους ασυνθετους αστοργους ανελεημονας

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 06 - Paris: Claromontanus - Sixth century

Manuscripts which agree with the Textus Receptus for this verse

Byzantine Text (450-1450 A.D.)

C 04 - Ephraemi Rescriptus - Fifth century

D 06 - Paris: Claromontanus - Sixth century (Corrected)

K 018 - Ninth century

L 020 - Ninth century

P 025 - Ninth century

Published Critical Greek Texts with Corruptions

Omit “implacable”

Alford, Henry - 1849 revised in 1871

Lachmann, Karl - 1842

Tischendorf, Constantine - 1869

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

Affected Teaching

This week’s omission is a stumper because there is no logical reason that the word “aspondous” (implacable) should have been omitted in the Greek. The word means “irreconcilable, unappeasable, or something which is unable to be mollified or assuaged.” This word fits perfectly into the list of characteristics of those who hate God and oppose Him. However, there may be one reason the Gnostics left it out. (2 Cor 5:18 KJV) And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; In Romans 1:24 & 26, the verses teach us that God gave up these vile people unto their own evil affections. If God gave them up, then maybe what the Lord is teaching us here is that they can no longer have the opportunity to be saved, which is the essence of reconciliation, since God gave them up. Since our omitted word has a meaning of the inability to be reconciled, that may be the confirmation that when God gives someone up, the door of salvation is no longer open to them and maybe this is what the Gnostics tried to hide and the modern versions continue to hide.

Romans 3:22

Romans 3:22

(KJV) Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:

(1611 KJV) Euen the righteousnesse of God, which is by faith of Iesus Christ vnto all, and vpon all them that beleeue: for there is no difference:

(1568 Bishops Bible) The ryghteousnes of God commeth by the fayth of Iesus Christe, vnto all and vpon all them that beleue. There is no difference:

(1526 Tyndale) The rightewesnes no dout which is good before God cometh by ye fayth of Iesus Christ vnto all and vpon all that beleve.Ther is no differece:

Counterfeit Versions

(1881 RV) even the righteousness of God through faith in Jesus Christ unto all them that believe; for there is no distinction;

(1901 ASV) even the righteousness of God through faith in Jesus Christ unto all them that believe; for there is no distinction;

(CSB) The righteousness of God is through faith in Jesus Christ to all who believe, since there is no distinction.

(NIV) This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference,

(NASV) even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction;

(THE MESSAGE) The God-setting-things-right that we read about has become Jesus-setting-things-right for us. And not only for us, but for everyone who believes in him.

(AMP) Namely, the righteousness of God which comes by believing with personal trust and confident reliance on Jesus Christ (the Messiah). [And it is meant] for all who believe. For there is no distinction,

(NLT) We are made right with God by placing our faith in Jesus Christ. And this is true for everyone who believes, no matter who we are.

(ESV) the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction:

(CEV) God treats everyone alike. He accepts people only because they have faith in Jesus Christ.

(NCV) God makes people right with himself through their faith in Jesus Christ. This is true for all who believe in Christ, because all people are the same:

(HCSB) —that is, God's righteousness through faith in Jesus Christ, to all who believe, since there is no distinction.

(NIRV) We are made right with God by putting our faith in Jesus Christ. That happens to all who believe. It is no different for the Jews than for anyone else.

(RSV) the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction;

(NAB-Roman Catholic) the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction;

(NWT-Jehovah’s Witnesses) yes, God’s righteousness through the faith in Jesus Christ, for all those having faith. For there is no distinction.

FAILED AGAIN: World English Bible
even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction, (A 02 - Alexandrinus - Fifth century)

YLT 22and the righteousness of God [is] through the faith of Jesus Christ to all, and upon all those believing, — for there is no difference (Correct)

Textus Receptus - Traditional Text

δικαιοσυνη δε θεου δια πιστεως ιησου χριστου εις παντας και επι παντας τους πιστευοντας ου γαρ εστιν διαστολη

Hort-Westcott - Critical Text

δικαιοσυνη δε θεου δια πιστεως ιησου χριστου εις παντας τους πιστευοντας ου γαρ εστιν διαστολη

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 025 - Ninth century

P 40 - Third Century

Manuscripts which agree with the Textus Receptus for this Verse

Byzantine Text (450-1450 A.D.)

Aleph 01 - Sinaiticus - Fourth century - Corrected
D 06 - Paris: Claromontanus - Sixth century

K 018 - Ninth century

L 020 - Ninth century

Published Critical Greek Texts with Corruptions

Omit “and upon all”

Lachmann, Karl - 1842

Tischendorf, Constantine - 1869

Tregelles, Samuel - 1857

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

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 is another example of a vital teaching omitted in the modern versions. The phrase “and upon all” is a very important part of this verse. The first phrase “unto all” means that the righteousness of God is for or toward those who believe in Christ. Now the omitted phrase teaches us that not only is the righteousness of God for those who believe but it is upon those who believe. The root word for “upon” in the Greek is “epi” and it implies contact with its object and does not imply resting above or over. In other words, this verse is teaching that not only is the righteousness of God for the ones who believe, but it is given to those who believe. The righteousness of God is imputed to the believer upon salvation. The modern versions omit the part where we are told that the righteousness of God is not only for us but is given to us. Let me give a quick analogy. You work all week and the boss comes up to you and says this paycheck is for you and then walks away. What good is it him telling you that the check is for you unless he gives it to you? To tell us that the righteousness of God is for us without telling us that it is given to us, completely destroys the meaning of this passage and denies a cardinal truth of the Christian faith.

Romans 6:11

Romans 6:11

(KJV) Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.

(1611 KJV) Likewise reckon yee also your selues to be dead indeed vnto sinne: but aliue vnto God, through Iesus Christ our Lord.

(1587 Geneva Bible) Likewise thinke ye also, that ye are dead to sin, but are aliue to God in Iesus Christ our Lord.

(1526 Tyndale) Lykewyse ymagen ye also that ye are deed concernynge synne: but are alive vnto God thorow Iesus Christ oure Lorde.

Counterfeit Versions

(1881 RV) Even so reckon ye also yourselves to be dead unto sin, but alive unto God in Christ Jesus.

(1901 ASV) Even so reckon ye also yourselves to be dead unto sin, but alive unto God in Christ Jesus.

(CSB) So, you too consider yourselves dead to sin and alive to God in Christ Jesus.

(NIV) In the same way, count yourselves dead to sin but alive to God in Christ Jesus.

(NASV) Even so consider yourselves to be dead to sin, but alive to God in Christ Jesus.

(THE MESSAGE) You are dead to sin and alive to God. That's what Jesus did.

(AMP) Even so consider yourselves also dead to sin and your relation to it broken, but alive to God [living in unbroken fellowship with Him] in Christ Jesus.

(NLT) So you also should consider yourselves to be dead to the power of sin and alive to God through Christ Jesus.

(ESV) So you also must consider yourselves dead to sin and alive to God in Christ Jesus.

(CEV) In the same way, you must think of yourselves as dead to the power of sin. But Christ Jesus has given life to you, and you live for God.

(NCV) In the same way, you should see yourselves as being dead to the power of sin and alive with God through Christ Jesus.

(HCSB) So, you too consider yourselves dead to sin, but alive to God in Christ Jesus.

(NIRV) In the same way, consider yourselves to be dead as far as sin is concerned. Now that you believe in Christ Jesus, consider yourselves to be alive as far as God is concerned.

(RSV) So you also must consider yourselves dead to sin and alive to God in Christ Jesus.

(NAB-Roman Catholic) Consequently, you too must think of yourselves as (being) dead to sin and living for God in Christ Jesus.

(NWT-Jehovah’s Witnesses) Likewise also YOU: reckon yourselves to be dead indeed with reference to sin but living with reference to God by Christ Jesus.

Correct >YLT 11so also ye, reckon yourselves to be dead indeed to the sin, and living to God in Jesus Christ our Lord.

Textus Receptus - Traditional Text

ουτως και υμεις λογιζεσθε εαυτους νεκρους μεν ειναι τη αμαρτια ζωντας δε τω θεω εν χριστω ιησου τω κυριω ημων

Hort-Westcott - Critical Text

ουτως και υμεις λογιζεσθε εαυτους ειναι νεκρους μεν τη αμαρτια ζωντας δε τω θεω εν χριστω ιησου

Corrupted Manuscripts

This verse is corrupted in the following manuscripts:

A 02 - Alexandrinus - Fifth century

B 03 - Vaticanus - Fourth century

D 06 - Paris: Claromontanus - Sixth century

Psi 044 - Eight/Ninth/ century

P 46 - circa 200 AD

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

K 018 - Ninth century

L 020 - Ninth century

P 025 - Ninth century

Published Critical Greek Texts with Corruptions

Omit “our Lord” after Jesus Christ

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

Here we have another attack on the Lord Jesus Christ. The modern versions leave off the phrase “our Lord.” (Jude 1:4 KJV) For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. The phrase “our Lord” in reference to the Lord Jesus Christ is used 80 times in the New Testament. Jude 4 gives a usage of the phrase “our Lord” and is a good description of those who deny the Lord Jesus Christ, like the modern version editors. He is called “our Lord” because it was He who died for His people and therefore has earned the right to be called “our Lord.” The word “our” is in the genitive case which means not only do we belong to Christ, but He also belongs to us. (John 10:14 KJV) I am the good shepherd, and know my sheep, and am known of mine. It is amazing how the modern versions claim to be God’s Word and do everything they can to attack the Son of God.

Romans 8:1

Romans 8:1

(KJV) There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.

(1611 KJV) There is therefore now no condemnation to them which are in Christ Iesus, who walke not after the flesh, but after the spirit.

(1587 Geneva Bible) Now then there is no condemnation to them that are in Christ Iesus, which walke not after the flesh, but after the Spirit.

(1526 Tyndale) Ther is then no damnacion to them which are in Christ Iesu which walke not after ye flesshe: but after ye sprete.

Counterfeit Versions

(1901 ASV) There is therefore now no condemnation to them that are in Christ Jesus.

(CEB) So now there isn’t any condemnation for those who are in Christ Jesus.

(CEV) If you belong to Christ Jesus, you won't be punished.

(CSB) Therefore, there is now no condemnation for those in Christ Jesus,

(ERV) So now anyone who is in Christ Jesus is not judged guilty.

(ESV) There is therefore now no condemnation for those who are in Christ Jesus.

(GNB) There is no condemnation now for those who live in union with Christ Jesus.

(HCSB) Therefore, no condemnation now exists for those in Christ Jesus,

(THE MESSAGE) With the arrival of Jesus, the Messiah, that fateful dilemma is resolved.

(NASB) Therefore there is now no condemnation for those who are in Christ Jesus.

(NCV) So now, those who are in Christ Jesus are not judged guilty.

(NIV) Therefore, there is now no condemnation for those who are in Christ Jesus,

(NIRV) Those who belong to Christ Jesus are no longer under God's sentence.

(NLV) Now, because of this, those who belong to Christ will not suffer the punishment of sin.

(NLT) So now there is no condemnation for those who belong to Christ Jesus.

(RSV) There is therefore now no condemnation for those who are in Christ Jesus.
(NAB-Roman Catholic) There is no condemnation now for those who are in Christ Jesus

(NWT-Jehovah’s Witness) Therefore those in union with Christ Jesus have no condemnation

Textus Receptus- Traditional Text

Οὐδὲν ἄρα νῦν κατάκριμα τοῖς ἐν Χριστῷ Ἰησοῦ, μὴ κατὰ σάρκα περιπατοῦσιν, ἀλλὰ κατὰ πνεῦμα.

Hort-Westcott - Critical Text

Οὐδὲν ἄρα νῦν κατάκριμα τοῖς ἐν Χριστῷ Ἰησοῦ·

Corrupt Manuscripts

This verse is corrupted in the following manuscripts:

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

C 04 - Ephraemi Rescriptus - Fifth century (original)

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

Manuscripts which agree with the Textus Receptus for this verse

Byzantine Text (450-1450 A.D.)

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

K 018 - Ninth century

L 020 - Ninth century

P 025 - Ninth century

33 (Minuscule) - Ninth Century

Published Critical Greek Texts with Corruptions

Omit “who walk not after the flesh, but after 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

Once again we see that the Jehovah’s Witnesses version and the Roman Catholic version has absolute agreement with five major versions used in the Protestant Church, and by most Christians. This portion of Scripture is missing in both Vaticanus and Sinaiticus. In the footnotes of the United Bible Societies fourth revised edition, the names of Marcion and Origen appear as those who are the ones responsible for removing the above part of this verse. As previously mentioned, both were heretics and Gnostics. It is interesting to note that a fifth century (maybe earlier in date) manuscript entitled Alexandrinus (A) contains the removed portion, yet the modern scholars of today have chosen to leave it omitted since it does not appear in the two crowning manuscripts of modern scholarship.

Romans 8:16

Romans 8:16

(KJV) The Spirit itself beareth witness with our spirit, that we are the children of God:

(1611 KJV) The spirit it selfe beareth witnes with our spirit, that we are the children of God.

Counterfeit Versions

(CSB) The Spirit himself testifies together with our spirit that we are God’s children,

(NIV) The Spirit himself testifies with our spirit that we are God's children.

(NASV) The Spirit Himself testifies with our spirit that we are children of God,

(ESV) The Spirit himself bears witness with our spirit that we are children of God,

(NKJV) The Spirit Himself bears witness with our spirit that we are children of God,

(1901 ASV) The Spirit himself beareth witness with our spirit, that we are children of God:

(HCSB) The Spirit Himself testifies together with our spirit that we are God's children,

(RSV) it is the Spirit himself bearing witness with our spirit that we are children of God,

(Douay-Rheims Roman Catholic) For the Spirit himself giveth testimony to our spirit, that we are the sons of God.

(NWT-Jehovah’s Witnesses) The spirit itself bears witness with our spirit that we are God’s children.

World English Bible
The Spirit himself testifies with our spirit that we are children of God;

YLT 16The Spirit himself doth testify with our spirit, that we are children of God;

Since there are no manuscripts that alter the verse, the YLT and these “Bibles” took it upon themselves to changes it. They do NOT the Holy Spirit is “Spirit” every place it is mentioned!

Textus Receptus - Traditional Text

autòto pneuma summarturei tw pneumati hmwn oti esmen tekna qeou

Hort-Westcott - Critical Text

autòto pneuma summarturei tw pneumati hmwn oti esmen tekna qeou

Corrupted Manuscripts

None

Affected Teachings

If you will notice that the word “auto” is written the same in both the Textus Receptus and the Hort-Westcott Text. In the 1881 Revised Version, the word is also translated “himself.” Now it does not sound like a big change but it really is. If you notice the King James Version and the New World Translation both translate the word “auto” as “itself” while the rest of them translate it “himself.” The word “auto’ is in the neuter gender, which means that the Holy Spirit has no sexual category, in other words, the Holy Spirit is neither male nor female. This is why the King James translated it correctly by applying no sexual gender to the Holy Spirit. The modern versions change this in the English from a neuter gender to the masculine gender without any grammatical reason, instead they take grammatical license in doing it. Now the only reason that the Jehovah’s Witnesses kept the translation as “itself” is not to give it a correct translation but to twist the meaning of the word. They believe that the Holy Spirit is only a force and not a person and therefore they use the word “itself” as a derogatory term rather than a proper translation. Spirit has no gender. (Mat 22:30 KJV) For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.

Romans 8:28

(KJV) And we know that all things work together for good to them that love God, to them who are the called according to his purpose.
(1611 KJV) And wee know that all things worke together for good, to them that loue God, to them who are the called according to his purpose.

Counterfeit Versions
(1881 RV) And we know that to them that love God all things work together for good, even to them that are ? called according to his purpose.
(1901 ASV) And we know that to them that love God all things work together for good, even to them that are ? called according to his purpose.
(AMP) We are assured and know that [God being a partner in their labor] all things work together and are [fitting into a plan] for good to and for those who love God and are ? called according to [His] design and purpose.
(CEB) We know that God works all things together for good for the ones who love God, for those who are ? called according to his purpose.

(CSB) We know that all things work together for the good of those who love God, who are called according to his purpose.

(ESV) And we know that for those who love God all things work together for good, for those who are ? called according to his purpose.
(GNB) We know that in all things God works for good with those who love him, those whom he has ?? called according to his purpose.
(HCSB) We know that all things work together for the good of those who love God: those who are ? called according to His purpose.
(JB PHILLIPS) Moreover we know that to those who love God, who are ? called according to his plan, everything that happens fits into a pattern for good.
(LB) And we know that all that happens to us is working for our good if we love God and are fitting into his plans.
(THE MESSAGE) That’s why we can be so sure that every detail in our lives of love for God is worked into something good.???????
(New American Bible-Revised Edition - Roman Catholic) We know that all things work for good for those who love God, who are ? called according to his purpose.
(NASV) And we know that God causes all things to work together for good to those who love God, to those who are ? called according to His purpose.
(NCV) We know that in everything God works for the good of those who love him. They are the people he ? called, because that was his plan.
(NET) And we know that all things work together for good for those who love God, who are called according to his purpose,
(NIV) And we know that in all things God works for the good of those who love him, who have been ? called according to his purpose.
(NLT) And we know that God causes everything to work together for the good of those who love God and are ? called according to his purpose for them.
(RSV) We know that in everything God works for good with those who love him, who are called according to his purpose.
(VOICE) We are confident that God is able to orchestrate everything to work toward something good and beautiful when we love Him and accept His invitation to live according to His plan. ????

World English Bible
We know that all things work together for good for those who love God, to those who are ? called according to his purpose.

Following a made up ignorance again is

YLT 28And we have known that to those loving God all things do work together for good, to those who are ? called according to purpose;

Textus Receptus - Traditional Text
οιδαμεν δε οτι τοις αγαπωσιν τον θεον παντα συνεργει εις αγαθον τοις κατα προθεσιν κλητοις ουσιν

Hort-Westcott - Critical Text
οιδαμεν δε οτι τοις αγαπωσιν τον θεον παντα συνεργει [ο θεος] εις αγαθον τοις κατα προθεσιν κλητοις ουσιν

Corrupted Manuscripts
None

Affected Teaching
Here is a case where the modern version editors ignored a very important word in this verse. It is the Greek word “tois” which is translated “to the.” It is a definite article in the dative case. The dative case is the case of “for whom the action is being done for.” The King James rightly translates it as “the” because it is showing for whom all things work together. The verse states that the condition is that those who love God and who are the ones who love God? They are the true believers and they are the specific group in view being known as “the called.” In Matthew 22:14, Jesus states that, “For many are called, but few are chosen.” This verse states that the Gospel call goes out to the world and within that call are those who are chosen to be saved. So this is a generic call to the world and only those who respond are those who are qualified to respond. So by the modern versions omitting “the” they are basically stating that all things work together for good to those who love God and they would include the unbelievers in that. This is erroneous as “the called” is referring only to the body of believers. Based on John 15:18, I seriously doubt that God is going to work things out for the unbeliever, seeing that they hate Him. John 15:18 (KJV) If the world hate you, ye know that it hated me before it hated you.

Romans 9:28

Romans 9:28

(KJV) For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.

(1611 KJV) For he will finish the worke, and cut it short in righteousnesse: because a short worke will the Lord make vpon the earth.

(1568 Bishops Bible) For he finisheth the worde, and maketh it short in ryghteousnesse: For a short worde wyll the Lorde make on earth.

(1526 Tyndale) He finyssheth the worde verely and maketh it short in ryghtwesses. For a short worde will god make on erth.

Counterfeit Versions

(1881 RV) for the Lord will execute his word upon the earth, finishing it and cutting it short.

(1901 ASV) for the Lord will execute his word upon the earth, finishing it and cutting it short.

(CSB) since the Lord will execute his sentence completely and decisively on the earth.

(NIV) For the Lord will carry out his sentence on earth with speed and finality."

(NASV) FOR THE LORD WILL EXECUTE HIS WORD ON THE EARTH, THOROUGHLY AND QUICKLY."

(THE MESSAGE) They'd be numbers still, not names; salvation comes by personal selection. God doesn't count us; he calls us by name. Arithmetic is not his focus.
(AMP) For the Lord will execute His sentence upon the earth [He will conclude and close His account with men completely and without delay], rigorously cutting it short in His justice

(NLT) For the Lord will carry out his sentence upon the earth quickly and with finality.”

(ESV) for the Lord will carry out his sentence upon the earth fully and without delay."

(CEV) The Lord will be quick and sure to do on earth what he has warned he will do."

(NCV) because the Lord will quickly and completely punish the people on the earth."

(HCSB) for the Lord will execute His sentence completely and decisively on the earth.

(NIRV) The Lord will carry out his sentence. He will be quick to carry it out on earth, once and for all."

(RSV) for the Lord will execute his sentence upon the earth with rigor and dispatch."

(NAB-Roman Catholic) for decisively and quickly will the Lord execute sentence upon the earth."

(NWT-Jehovah’s Witnesses) For Jehovah will make an accounting on the earth, concluding it and cutting it short.”

Textus Receptus - Traditional Text

λογον γαρ συντελων και συντεμνων εν δικαιοσυνη οτι λογον συντετμημενον ποιησει κυριος επι της γης

Hort-Westcott - Traditional Text

λογον γαρ συντελων και συντεμνων ποιησει κυριος επι 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

P 46 - circa 200 AD

Manuscripts which agree with the Textus Receptus for this verse

Byzantine Text (450-1450 A.D.)

Aleph 01 - Sinaiticus - Fourth century (Corrected)
D 06 - Paris: Claromontanus - Sixth century

K 018 - Ninth century

L 020 - Ninth century

P 025 - Ninth century

Psi 044 - Eight/Ninth/ century

33 (Minuscule) - Ninth Century

Published Critical Greek Texts with Corruptions

Omit “and cut it short in righteousness”

Lachmann, Karl - 1842

Tischendorf, Constantine - 1869

Tregelles, Samuel - 1857

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

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 verse is taken from Isaiah 10:22-23. (Isa 10:22-23 KJV) For though thy people Israel be as the sand of the sea, yet a remnant of them shall return: the consumption decreed shall overflow with righteousness. {23} For the Lord GOD of hosts shall make a consumption, even determined, in the midst of all the land. The work of salvation will be cut short, which means it will be a quick termination. When the Lord Jesus Christ went to the cross, He finished the work of salvation. (John 19:30 KJV) When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost. Now the only part left is the calling and sealing of those who would be born in the future until the last one is saved. From the viewpoint of eternity, the work is already finished and if you notice that the work was cut short in righteousness. The righteousness is the righteousness which was imputed to every believer. By omitting this portion from the verse, it removes the type of work which will be done on the earth and that is salvation by grace which imputes righteousness. The Mosaic law was in use for 1500 years but the sacrifice of Christ, and thus the sealing of all the Elect was done in six hours on Calvary and confirmed by His resurrection on Sunday. The modern versions omit this fact which affects all Christians.

Romans 9:31

Romans 9:31

(KJV) But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.

(1611 KJV) But Israel which followed after the Law of righteousnesse, hath not attained to the Law of righteousnes.

(1587 Geneva Bible) But Israel which followed the Lawe of righteousnes, could not arteine vnto the Law of righteousnes.

(1526 Tyndale) But Israel which folowed the lawe of rightewesnes coulde not attayne vnto ye lawe of rightewesnes.

Counterfeit Versions

(1881 RV) but Israel, following after a law of righteousness, did not arrive at that law.

(1901 ASV) but Israel, following after a law of righteousness, did not arrive at that law.

(NIV) but Israel, who pursued a law of righteousness, has not attained it.

(NASV) but Israel, pursuing a law of righteousness, did not arrive at that law.

(THE MESSAGE) And Israel, who seemed so interested in reading and talking about what God was doing, missed it.

(AMP) Whereas Israel, though ever in pursuit of a law [for the securing] of righteousness (right standing with God), actually did not succeed in fulfilling the Law.

(NLT) But the people of Israel, who tried so hard to get right with God by keeping the law, never succeeded.

(ESV) but that Israel who pursued a law that would lead to righteousness did not succeed in reaching that law.

(CEV) It also means that the people of Israel were not acceptable to God. And why not?

(NCV) The people of Israel tried to follow a law to make themselves right with God. But they did not succeed,

(HCSB) But Israel, pursuing the law for righteousness, has not achieved the law.

(NIRV) but the people of Israel, who pursued the law as the way of righteousness, have not attained their goal.

(RSV) but that Israel who pursued the righteousness which is based on law did not succeed in fulfilling that law.

(NAB-Roman Catholic) but that Israel, who pursued the law of righteousness, did not attain to that law?

(NWT-Jehovah’s Witnesses) but Israel, although pursuing a law of righteousness, did not attain to the law.

Textus Receptus - Traditional Text

ισραηλ δε διωκων νομον δικαιοσυνης εις νομον δικαιοσυνης ουκ εφθασεν

Hort-Westcott - Critical Text

ισραηλ δε διωκων νομον δικαιοσυνης εις νομον ουκ εφθασεν

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 06 - Paris: Claromontanus - Sixth century

Manuscripts which agree with the Textus Receptus for this verse

Byzantine Text (450-1450 A.D.)

Aleph 01 - Sinaiticus - Nineteenth Century Counterfeit - Corrected
K 018 - Ninth century

L 020 - Ninth century

P 025 - Ninth century

Published Critical Greek Texts with Corruptions

Omit “of righteousness”

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

United Bible Societies - 1983 - Fourth Edition

Affected Teaching

Israel had rejected the Lord Jesus Christ as their Messiah and it was only through Him that salvation could be attained. Instead of embracing the Lord Jesus Christ, they had attempted to attain salvation by keeping the law of righteousness. Now there is no one on this earth which could keep the law perfectly. If there was a way to keep the law perfectly, then the cross would not have been needed. However, we know that keeping the law right down to the most minute detail is impossible for any human. This verse teaches that Israel had set before itself the impossible mission of keeping the law of righteousness to attain righteousness, which would be salvation. Their goal had eluded them with every sin they committed and were never able to attain the law of righteousness. Without the imputed righteousness of Christ, there would be no way a person could stand righteous before God. The modern versions omit the goal which was the law of righteousness and just leave a nebulous law on the end of their verse. One could ask, what law? The King James Bible keeps the specific law in the text and we know that trying to attain the law of righteousness by keeping the law of righteousness is an impossible task. There are many laws in God’s law that a person can attain but they must keep every single law and therein lies the inability of any person to be able to do so. The only way we can attain the law of righteousness is in Christ who fulfilled the demands of God’s holy law in its entirety. The King James Bible once again shows it deals with specifics and does not keep a person guessing as to the meaning of a verse.

Romans 9:32

Romans 9:32

(KJV) Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;

(1611 KJV) Wherefore? because they sought it, not by faith, but as it were by the works of the Law: for they stumbled at that stumbling stone,

(1587 Geneva Bible) Wherefore? Because they sought it not by faith, but as it were by the workes of the Lawe: for they haue stumbled at the stumbling stone,

(1526 Tyndale) And wherfore? Because they sought it not by fath: but as it were by the workes of the lawe. For they have stombled at the stomblynge stone.

Counterfeit Versions

(1881 RV) Wherefore? Because they sought it not by faith, but as it were by works. They stumbled at the stone of stumbling;

(1901 ASV) Wherefore? Because they sought it not by faith, but as it were by works. They stumbled at the stone of stumbling;

(CSB) Why is that? Because they did not pursue it by faith, but as if it were by works. They stumbled over the stumbling stone.

(NIV) Why not? Because they pursued it not by faith but as if it were by works. They stumbled over the "stumbling stone."

(NASV) Why? Because they did not pursue it by faith, but as though it were by works. They stumbled over the stumbling stone,

(THE MESSAGE) How could they miss it? Because instead of trusting God, they took over. They were absorbed in what they themselves were doing. They were so absorbed in their "God projects" that they didn't notice God right in front of them, like a huge rock in the middle of the road. And so they stumbled into him and went sprawling.

(AMP) For what reason? Because [they pursued it] not through faith, relying [instead] on the merit of their works [they did not depend on faith but on what they could do]. They have stumbled over the Stumbling Stone.

(NLT) Why not? Because they were trying to get right with God by keeping the law instead of by trusting in him. They stumbled over the great rock in their path.

(ESV) Why? Because they did not pursue it by faith, but as if it were based on works. They have stumbled over the stumbling stone,

(NCV) because they tried to make themselves right by the things they did instead of trusting in God to make them right. They stumbled over the stone that causes people to stumble.

(HCSB) Why is that? Because they did not pursue it by faith, but as if it were by works. They stumbled over the stumbling stone.

(NIRV) Why not? Because they didn't look for it by faith. They tried to get it by working for it. They tripped over the stone that causes people to trip and fall.

(RSV) Why? Because they did not pursue it through faith, but as if it were based on works. They have stumbled over the stumbling stone,

(NAB-Roman Catholic) Why not? Because they did it not by faith, but as if it could be done by works. They stumbled over the stone that causes stumbling,

(NWT-Jehovah’s Witnesses) For what reason? Because he pursued it, not by faith, but as by works. They stumbled on the “stone of stumbling”

Textus Receptus - Traditional Text

δια τι οτι ουκ εκ πιστεως αλλ ως εξ εργων νομου προσεκοψαν γαρ τω λιθω του προσκομματος

Hort-Westcott - Traditional Text

δια τι οτι ουκ εκ πιστεως αλλ ως εξ εργων προσεκοψαν τω λιθω του προσκομματος

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 46 - circa 200 AD

Manuscripts which agree with the Textus Receptus for this verse

Byzantine Text (450-1450 A.D.)

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

K 018 - Ninth century

L 020 - Ninth century

P 025 - Ninth century

Psi 044 - Eight/Ninth/ century

33 (Minuscule) - Ninth Century

Published Critical Greek Texts with Corruptions

Omit “of the law”

Lachmann, Karl - 1842

Tischendorf, Constantine - 1869

Tregelles, Samuel - 1857

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

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

The modern versions leave out a very important piece of information “of the law.” The argument of grace versus law for salvation is a major theme in the New Testament. When the portion “of the law” is omitted, it could cause confusion about the works that a Christian does after salvation. (Eph 2:10 KJV) For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. Salvation can never be attained by keeping the law. Good works are a part of the responsibility of those who have already become saved as we read in Ephesians 2:10. Once again the King James gives us the specific truth.

Romans 10:1

Romans 10:1
(KJV) Brethren, my heart's desire and prayer to God for Israel is, that they might be saved.
(1611 KJV) Brethren, my hearts desire and prayer to God for Israel is, that they might be saued.
(1587 Geneva Bible) Brethren, mine hearts desire and prayer to God for Israel is, that they might be saued.
(1526 Tyndale) Brethren my hertes desyre and prayer to God for Israel is that they might be saved.

Counterfeit Versions
(1881 RV) Brethren, my heart’s desire and my supplication to God is for them, that they may be saved.
(1901 ASV) Brethren, my heart's desire and my supplication to God is for them, that they may be saved.

(CSB) Brothers and sisters, my heart’s desire and prayer to God concerning them is for their salvation.

(1899 Douay Rheims 1899 American Edition) Brethren, the will of my heart, indeed, and my prayer to God, is for them unto salvation.
(ESV) Brothers, my heart's desire and prayer to God for them is that they may be saved.
(GNB) My friends, how I wish with all my heart that my own people might be saved! How I pray to God for them!
(HCSB) Brothers, my heart’s desire and prayer to God concerning them is for their salvation!
(NASB) Brethren, my heart’s desire and my prayer to God for them is for their salvation.
(NRSV) Brothers and sisters, my heart’s desire and prayer to God for them is that they may be saved.
(RSV) Brethren, my heart’s desire and prayer to God for them is that they may be saved.
(VOICE) My brothers and sisters, I pray constantly to God for the salvation of my people; it is the deep desire of my heart.
(2011 NAB-Roman Catholic) Brothers, my heart’s desire and prayer to God on their behalf is for salvation.
(NWT-Jehovah’s Witnesses) Brothers, the goodwill of my heart and my supplication to God for them are indeed for their salvation.

Textus Receptus - Traditional Text
αδελφοι η μεν ευδοκια της εμης καρδιας και η δεησις η προς τον θεον υπερ του ισραηλ εστιν εις σωτηριαν

Hort-Westcott - Critical Text
αδελφοι η μεν ευδοκια της εμης καρδιας και η δεησις προς τον θεον υπερ αυτων εις σωτηριαν

Corrupted Manuscripts
This verse is corrupted in the following Manuscripts:
P 46 - circa 200 AD
Aleph 01 - Sinaiticus - Nineteenth Century Counterfeit (original)
A 02 - Alexandrinus - Fifth century
B 03 - Vaticanus - Fourth century
D 06 - Paris: Claromontanus - Sixth century

Manuscripts which agree with the Textus Receptus for this verse
Byzantine Text (450-1450 A.D.)
G 012 - Ninth century
L 020 - Ninth century
1241 - (Minuscule) - Twelfth century

Published Critical Greek Texts with Corruptions
Reads “for them” instead of “Israel”
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
Romans 10:1 falls right in the middle of the discourse Paul is having concerning his desire to see Israel saved. Paul was also the Apostle to the Gentiles which means when the specific name Israel was changed to the generic “them,” it took away the specific meaning of the passage. As we have noted in the past that God always speaks in specifics. The modern versions could make it seem like Paul was hoping that all the Gentiles would be saved when he was speaking of Israel. That would have been out of context for this passage.

Romans 10:15

Romans 10:15

(KJV) And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!

(1611 KJV) And how shall they preach, except they be sent? As it is written: How beautifull are the feete of them that preach the Gospel of peace, and bring glad tidings of good things!

(1568 Bishop’s Bible) And howe shall they preache, except they be sent? As it is written: Howe beautifull are the feete of them whiche bryng good tydynges of peace, & bryng good tydynges of good thynges.

(1526 Tyndale) And how shall they preach except they be sent? As it is written: how beautifull are the fete of them which bringe glad tydynges of peace and bringe glad tydynges of good thinges.

Counterfeit Versions

(CSB) And how can they preach unless they are sent? As it is written: How beautiful are the feet of those who bring good news.

(NIV) And how can they preach unless they are sent? As it is written, "How beautiful are the feet of those who bring good news!"

(NASV) How will they preach unless they are sent? Just as it is written, "HOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGS!"

(NLT) And how will anyone go and tell them without being sent? That is what the Scriptures mean when they say, "How beautiful are the feet of those who bring good news!"

(ESV) And how are they to preach unless they are sent? As it is written, "How beautiful are the feet of those who preach the good news!"

(CEV) And how can anyone tell them without being sent by the Lord? The Scriptures say it is a beautiful sight to see even the feet of someone coming to preach the good news.

(1901 ASV) and how shall they preach, except they be sent? even as it is written, How beautiful are the feet of them that bring glad tidings of good things!

(NLV) And how can someone tell them if he is not sent? The Holy Writings say, "The feet of those who bring the Good News are beautiful."

(HCSB) And how can they preach unless they are sent? As it is written: How welcome are the feet of those who announce the gospel of good things

(NCV) and before someone can go and tell them, that person must be sent. It is written, "How beautiful is the person who comes to bring good news."

(RSV) And how can men preach unless they are sent? As it is written, "How beautiful are the feet of those who preach good news!"

(NAB-Roman Catholic) And how can people preach unless they are sent? As it is written, "How beautiful are the feet of those who bring (the) good news!"

(NWT-Jehovah’s Witnesses) How, in turn, will they preach unless they have been sent forth? Just as it is written: “How comely are the feet of those who declare good news of good things!”

World English Bible
And how will they preach unless they are sent? As it is written: "How beautiful are the feet of those who preach the Good News of peace, who bring glad tidings of good things!"

While the WEB changes GOSPEL to Good News. This removes cross-references and give an impression as a local newspaper instead of the Holy writings.

The idea comes from YLT 15and how shall they preach, if they may not be sent? according as it hath been written, ‘How beautiful the feet of those proclaiming good tidings of peace, of those proclaiming good tidings of the good things!’

Textus Receptus- Traditional Text

pwV de khruxousin ean mh apostalwsin kaqwV gegraptai wV wraioi oi podeV twn euaggelizomenwn eirhnhn twn euaggelizomenwn ta agaqa

Hort-Westcott - Critical Text

pwV de khruxwsin ean mh apostalwsin kaqaper gegraptai wV wraioi oi podeV twn euaggelizomenwn agaqa

Corrupted Manuscripts

Omit “of peace”

This verse is corrupted in the following manuscripts:

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

B 03 - Vaticanus - Fourth century

C 04 - Ephraemi Rescriptus - Fifth century

P 46 - Second century

Manuscripts which agree with the Textus Receptus for this verse

Byzantine Text (450-1450 A.D.)

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

K 018 - Ninth century

L 020 - Ninth century

P 025 - Ninth century

33 (Minuscule) - Ninth Century

Published Critical Greek Texts with Corruptions

“omit “of peace”

Lachmann, Karl - 1842

Tischendorf, Constantine - 1869

Tregelles, Samuel - 1857

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

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

Von Soden, Freiherr - 1902

Affected Teaching

One of the greatest aspects of the true Gospel is that it not only saves an individual for eternity but it causes a cessation of hostility between God and the saved person. (Rom 5:1 KJV) Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: Before a person becomes saved they are at war with God because of them being in sin but once that person is saved, the war is over and that is why it is called the Gospel of Peace. However, the modern versions omit those two little words which carry with them an immense teaching as we just saw.

The modern versions just about change that truth from the Gospel of peace to good news. What is the difference? The Gospel always speaks about the saving power of the Lord Jesus Christ but when these words are reduced to only “good news” it can take on the meaning of someone is blessed because they bring good news. Now good news can mean that some anchor on a news show is bringing good news (for a change) but does that mean they are blessed for doing so? The answer is no! If God wanted to use the term “good news” instead of “gospel” He could have done so but He chose to separate the Gospel from any intimation or association with worldly news. Once again the King James keeps a proper separation between the two while the modern versions make no distinctions.

Romans 11:6

Romans 11:6

(KJV) And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.

(1611 KJV) And if by grace, then is it no more of workes: otherwise grace is no more grace. But if it bee of workes, then is it no more grace, otherwise worke is no more worke.

(1587 Geneva Bible) And if it be of grace, it is no more of workes: or els were grace no more grace: but if it be of workes, it is no more grace: or els were worke no more worke.

(1526 Tyndale) Yf it be of grace the is it not of workes. For then were grace no moare grace. Yf it be of workes then is it no moare grace. For then were deservyng no lenger deservynge.

Counterfeit Versions

(CSB) - Therefore, there is now no condemnation for those in Christ Jesus,
(NIV) And if by grace, then it cannot be based on works; if it were, grace would no longer be grace.

(NASV) But if it is by grace, it is no longer on the basis of works, otherwise grace is no longer grace.

(ESV) But if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace.

(1901 ASV) But if it is by grace, it is no more of works: otherwise grace is no more grace.

(1881 RV) But if it is by grace, it is no more of works: otherwise grace is no more grace.

(HCSB) Now if by grace, then it is not by works; otherwise grace ceases to be grace.

(RSV) But if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace.

(NAB-Roman Catholic) But if by grace, it is no longer because of works; otherwise grace would no longer be grace.

(NWT-Jehovah’s Witnesses) Now if it is by undeserved kindness, it is no longer due to works; otherwise, the undeserved kindness no longer proves to be undeserved kindness.

Textus Receptus - Traditional Text

ei de cariti ouketi ex ergwn epei h cariV ouketi ginetai cariV ei de ex ergwn ouketi estin cariV epei to ergon ouketi estin ergon

Hort-Westcott - Critical Text

ei de cariti ouketi ex ergwn epei h cariV ouketi ginetai cariV

Corrupted Manuscripts

This verse is corrupted in the following Manuscripts:

Aleph 01 - Sinaiticus - Nineteenth Century Counterfeit (original)

A 02 - Alexandrinus - Fifth century

C 04 - Ephraemi Rescriptus - Fifth century

D 06 - Paris: Claromontanus - Sixth century

P 025 - St. Petersburg - Ninth century

P 46 - circa 200 AD

Manuscripts which agree with the Textus Receptus for this verse

Byzantine Text (450-1450 A.D.)

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

L 020 - Ninth century

Published Critical Greek Texts with Corruptions

Omit “But if it be of works, then is it no more grace: otherwise work is no more work.”

Greisbach, Johann - 1805

Lachmann, Karl - 1842

Tischendorf, Constantine - 1869

Tregelles, Samuel - 1857

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

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 Teachings

(Rom 11:5 KJV) Even so then at this present time also there is a remnant according to the election of grace. Here Paul points out the great differences between grace and works. He continues the thoughts from verse 5 that at present there is a remnant who is saved by grace. The works-grace battle has been going on for thousands of years but the bottom line is that works can never save anyone. What is presented here is an either/or situation. Either you are under a covenant of works as Israel was for many years or you are saved and under the covenant of Grace which means you have become saved. You are part of the seven thousand. However, if you insist on trying to keep the law, then you will not be under grace. The Judaizers which followed Paul had tried to get the people to keep the law while under grace. They added that and claimed that keeping the law of Moses was a necessary part of salvation and without it, one could not be saved.

The Gnostics of the second century would have fallen right in line in believing that works were necessary for salvation. They believed they were saved by increasing their knowledge. Grace came through the Lord Jesus Christ. (John 1:17 KJV) For the law was given by Moses, but grace and truth came by Jesus Christ.Since the Gnostics did not believe that Christ had come from Heaven and that He was the Son of God, God incarnate, they would have removed anything which would remotely connect Him with salvation. The Gnostics believed that He had become Christ while He was here on Earth. The change in this verse has Origen’s name attached to it in the UBS Fourth edition of the Greek. Origen was definitely a Pagan and a Gnostic and would have deleted the second half of this verse because it did not fit in with his belief system. Keep in mind that Origen was just one of the Gnostics at Alexandria and any of them could have made any of the changes. There is no reason given why the last part of this verse was removed so we may safely conclude that it was removed because works is an integral part of all religions outside of true Christianity and was removed because of the systematic prejudices of the Gnostics.

Romans 13:9

Romans 13:9

(KJV) For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.

(1611 KJV) For this, Thou shalt not commit adulterie, Thou shalt not kill, Thou shalt not steale, Thou shalt not beare false witnesse, Thou shalt not couet: and if there be any other commandement, it is briefly comprehended in this saying, namely, Thou shalt loue thy neighbour as thy selfe.

(1587 Geneva Bible) For this, Thou shalt not commit adulterie, Thou shalt not kil, Thou shalt not steale, Thou shalt not beare false witnes, Thou shalt not couet: and if there be any other commaundement, it is briefly comprehended in this saying, euen in this, Thou shalt loue thy neighbour as thy selfe.

(Tyndale 1526) For these commaundementes: Thou shalt not comit advoutry: Thou shalt not kyll: Thou shalt not steale: Thou shalt not beare false witnes: Thou shalt not desyre and so forth (yf there be eny other comaundement) they are all comprehended in this sayinge: Love thyne neghbour as thy selfe.

Corrupted Bibles

(A 02 - Alexandrinus - Fifth century)
The commandments, "You shall not commit adultery," "You shall not murder," "You shall not steal," "You shall not covet," and whatever other command there may be, are summed up in this one command: "Love your neighbor as yourself."

World English Bible (A 02 - Alexandrinus - Fifth century)
For the commandments, "You shall not commit adultery," "You shall not murder," "You shall not steal," "You shall not give false ?testimony,?" "You shall not covet," and whatever other commandments there are, are all summed up in this saying, namely, "You shall love your neighbor as yourself."

The problem here is that the cross-references to “witness” have been removed. Exod. 16:34; 25:22 – which a reference to the ARK; Matthew 8:4 and 10:18 where Jesus is talking; Mark 6:11 where you leave a witness against someone and over twenty other places.

Notice what sayeth the scripture King James Bible
1 John 5:10 He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son.

Here you see “witness” but

Again you find this twised in 1 John 5:10 World English Bible
He who believes in the Son of God has the testimony in himself. He who doesn't believe God has made him a liar, because he has not believed in the testimony that God has given concerning his Son.

Counterfeit Versions

(CSB) The commandments, Do not commit adultery; do not murder; do not steal; do not covet; and any other commandment, are summed up by this commandment: Love your neighbor as yourself.

(NIV) The commandments, "Do not commit adultery," "Do not murder," "Do not steal," "Do not covet, "and whatever other commandment there may be, are summed up in this one rule: "Love your neighbor as yourself."

(NASV) For this, "YOU SHALL NOT COMMIT ADULTERY, YOU SHALL NOT MURDER, YOU SHALL NOT STEAL, YOU SHALL NOT COVET," and if there is any other commandment, it is summed up in this saying, "YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF."

(ESV) The commandments, "You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet," and any other commandment, are summed up in this word: "You shall love your neighbor as yourself."

(1901 ASV) For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not covet, and if there be any other commandment, it is summed up in this word, namely, Thou shalt love thy neighbor as thyself.

(HCSB) The commandments: You shall not commit adultery, you shall not murder, you shall not steal, you shall not covet, and if there is any other commandment—all are summed up by this: You shall love your neighbor as yourself.

(RSV) The commandments, "You shall not commit adultery, You shall not kill, You shall not steal, You shall not covet," and any other commandment, are summed up in this sentence, "You shall love your neighbor as yourself."

(NAB-Roman Catholic) The commandments, "You shall not commit adultery; you shall not kill; you shall not steal; you shall not covet," and whatever other commandment there may be, are summed up in this saying, (namely) "You shall love your neighbor as yourself."

(NWT-Jehovah’s Witnesses) For the [law code], “You must not commit adultery, You must not murder, You must not steal, You must not covet,” and whatever other commandment there is, is summed up in this word, namely, “You must love your neighbor as yourself.”

Textus Receptus - Traditional Text

to gar ou moiceuseiV ou joneuseiV ou kleyeiV ou yeudomarturhseiV ouk epiqumhseiV kai ei tiV etera entolh en toutw tw logw anakejalaioutai en tw agaphseiV ton plhsion sou wV eauton

Hort-Westcott - Critical Text

to gar ou moiceuseiV ou joneuseiV ou kleyeiV ouk epiqumhseiV kai ei tiV etera entolh en tw logw toutw anakejalaioutai [en tw] agaphseiV ton plhsion sou wV seauton

Corrupted Manuscripts

This verse is corrupted in the following manuscripts:

A 02 - Alexandrinus - Fifth century

B 03 - Vaticanus - Fourth century

D 06 - Paris: Claromontanus - Sixth century

L 020 - Ninth century

33 (Minuscule) - Ninth Century

Manuscripts which agree with the Textus Receptus for this verse

Byzantine Text (450-1450 A.D.)

Aleph 01 - Sinaiticus - Nineteenth Century Counterfeit
P 025 - Ninth century

Psi 044 - Eight/Ninth/ century

Published Critical Greek Texts with Corruptions

Omit “Thou shalt not bear false witness”

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 Teachings

This is another one of those deletions which no reason is given as to why it was removed. However, the name of Origen does appear beside the commentary in the UBS 4th Edition of the Greek. Origen was a pagan and not a Christian and had much to do with the corruption of the true Antiochan manuscripts. Romans 13:9 is a borrowed quotation from the episode of the rich young ruler from Matthew 19:19, when Jesus told him that he would have to keep the commandments to inherit eternal life. The commandments Jesus gave this ruler were the part of the Decalogue which deals with each other. The first four deals with our relationship to God and the other six deals with our relationship to each other. Why they would leave out “Thou shalt not bear false witness” is another mystery. They keep the other ones in and delete this one which makes no sense and as I have already stated, there is no reason given as to why this was done. It was just another attack on the words of the Lord Jesus Christ. It just shows how untrustworthy the modern versions are since they follow the corruptions of the second century Alexandrian Gnostics.

Romans 14:6

Romans 14:6

(KJV) He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks.

(1611 KJV) He that regardeth a day, regardeth it vnto the Lord; and hee that regardeth not the day, to the Lord hee doeth not regard it. He that eateth, eateth to the Lord, for hee giueth God thankes: and hee that eateth not, to the Lord hee eateth not, and giueth God thankes.

(1568 Bishop’s Bible) He that esteemeth the day, esteemeth it vnto ye Lorde: And he that esteemeth not the day to the Lorde, he doeth not esteeme it. He that eateth, eateth to the Lorde, for he geueth God thankes: And he that eateth not, eateth not to the Lorde, and geueth God thankes.

(1560 Geneva Bible) He that obserueth the day, obserueth it to the Lord: and he that obserueth not the day, obserueth it not to the Lorde. He that eateth, eateth to the Lord: for he giueth God thankes: and he that eateth not, eateth not to the Lord, and giueth God thankes.

Counterfeit Versions

(CSB) Whoever observes the day, observes it for the honor of the Lord. Whoever eats, eats for the Lord, since he gives thanks to God; and whoever does not eat, it is for the Lord that he does not eat it, and he gives thanks to God.

(NIV) He who regards one day as special, does so to the Lord. He who eats meat, eats to the Lord, for he gives thanks to God; and he who abstains, does so to the Lord and gives thanks to God

(NASV) He who observes the day, observes it for the Lord, and he who eats, does so for the Lord, for he gives thanks to God; and he who eats not, for the Lord he does not eat, and gives thanks to God.

(THE MESSAGE) What's important in all this is that if you keep a holy day, keep it for God's sake; if you eat meat, eat it to the glory of God and thank God for prime rib; if you're a vegetarian, eat vegetables to the glory of God and thank God for broccoli.

(ESV) The one who observes the day, observes it in honor of the Lord. The one who eats, eats in honor of the Lord, since he gives thanks to God, while the one who abstains, abstains in honor of the Lord and gives thanks to God.

(CEV) Any followers who count one day more important than another day do it to honor their Lord. And any followers who eat meat give thanks to God, just like the ones who don't eat meat.

(1901 ASV) He that regardeth the day, regardeth it unto the Lord: and he that eateth, eateth unto the Lord, for he giveth God thanks; and he that eateth not, unto the Lord he eateth not, and giveth God thanks.

(HCSB) Whoever observes the day, observes it to the Lord. Whoever eats, eats to the Lord, since he gives thanks to God; and whoever does not eat, it is to the Lord that he does not eat, yet he thanks God.

(NLV) The man who worships on a special day does it to honor the Lord. The man who eats meat does it to honor the Lord. He gives thanks to God for what he eats. The other man does not eat meat. In this way, he honors the Lord. He gives thanks to God also.

(NCV) Those who think one day is more important than other days are doing that for the Lord. And those who eat all kinds of food are doing that for the Lord, and they give thanks to God. Others who refuse to eat some foods do that for the Lord, and they give thanks to God.

(RSV) He who observes the day, observes it in honor of the Lord. He also who eats, eats in honor of the Lord, since he gives thanks to God; while he who abstains, abstains in honor of the Lord and gives thanks to God.

(NAB-Roman Catholic) Whoever observes the day, observes it for the Lord. Also whoever eats, eats for the Lord, since he gives thanks to God; while whoever abstains, abstains for the Lord and gives thanks to God.

(NWT) He who observes the day observes it to Jehovah. Also, he who eats, eats to Jehovah, for he gives thanks to God; and he who does not eat does not eat to Jehovah, and yet gives thanks to God.

Textus Receptus- Traditional Text

o jronwn thn hmeran kuriw jronei kai o mh jronwn thn hmeran kuriw ou jronei o esqiwn kuriw esqiei eucaristei gar tw qew kai o mh esqiwn kuriw ouk esqiei kai eucaristei tw qew

Hort-Westcott - Critical Text

o jronwn thn hmeran kuriw jronei kai o esqiwn kuriw esqiei eucaristei gar tw qew kai o mh esqiwn kuriw ouk esqiei kai eucaristei tw qew

Corrupted 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 06 - Claromontanus - Sixth century

Manuscripts which agree with the Textus Receptus for this verse

Byzantine Text (450-1450 A.D.)

C 04 - Ephraemi Rescriptus - Fifth century (corrected)

L 020 - Ninth century

P 025 - Ninth century

Published Critical Greek Texts with Corruptions

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

Let us continue the thought from verse 5. (Rom 14:5 KJV) One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. A Christian who celebrates Christmas and Easter may do so for the purpose of using it as a testimony of the Gospel because these are the only two times in a year that unbelievers become a little religious and Christians can capitalize on it by using these days as evangelistic tools. The ones who do not celebrate them, may tell others that these are pagan festivals and that Christians should not celebrate anything linked to pagan festivals. Do you see how both views can be used to the glory of God? That is why there should be no divisions in the body over these matters since both sides can capitalize on them for witnessing purposes. It is the same thing with food, there are Christians who eat questionable foods yet see it as coming from the hand of the Lord and therefore they are thankful for those provisions. The one who is weak continues to eat the herbs and gives thanks for those herbs since he knows that is from the hand of God that those herbs come from. The one who does not eat certain foods, does not eat those foods unto the Lord. In other words, as the one who eats those questionable foods eats them unto the Lord, those who do not eat those questionable foods are not eating them unto the Lord. If there is a steak and a vegetable platter on the table and two Christians approach that table, one who eats steak will take the steak but the one who eats vegetables will take the vegetable platter. So if I believe that we should not be eating meat, then I would not be eating the steak unto the honor of the Lord. There is obedience in both camps in the realm of food.

When the modern versions leave out this large portion of Scripture they leave out half the account. There is much validity in Christians partaking of things lawful as there is of those who do not partake. The Roman Catholic Church has created many different days with many different feasts which they want their adherents to celebrate and if anyone studies their methods, these days were created to collect money from the parishioners. This is why false churches would want to leave out the fact that those who do not celebrate these days, would be doing it to the glory of God but a person must be saved before they can do anything to the glory of God. False churches and teachers want to only emphasize that celebrating certain days are to the glory of God and not the other way around. These false versions give too much leeway to the leaders of false religions. It is better to stay with the King James and get the entire thought from the Word of God and not the mind of man.

Romans 14:9

Romans 14:9

(KJV) For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.

(1611 KJV) For to this ende Christ both died, and rose, and reuiued, that hee might be Lord both of the dead and liuing.

(1526 Tyndale) For Christ therfore dyed and rose agayne and revived that he myght be lorde both of deed and quicke.

(1382 Wycliffe) For whi for this thing Crist was deed, and roos ayen, that he be Lord bothe of quyke and of deed men.

Counterfeit Versions

(CSB) Christ died and returned to life for this: that he might be Lord over both the dead and the living.

(NIV) For this very reason, Christ died and returned to life so that he might be the Lord of both the dead and the living.

(NASV) For to this end Christ died and lived again, that He might be Lord both of the dead and of the living.

(THE MESSAGE) That's why Jesus lived and died and then lived again: so that he could be our Master across the entire range of life and death, and free us from the petty tyrannies of each other.

(AMP) For Christ died and lived again for this very purpose, that He might be Lord both of the dead and of the living.

(ESV) For to this end Christ died and lived again, that he might be Lord both of the dead and of the living.

(1901 ASV) For to this end Christ died and lived again, that he might be Lord of both the dead and the living.

(NLV) Christ died and lived again. This is why He is the Lord of the living and of the dead.

(HCSB) Christ died and came to life for this: that He might rule over both the dead and the living.

(RSV) For to this end Christ died and lived again, that he might be Lord both of the dead and of the living.

(NAB-Roman Catholic) For this is why Christ died and came to life, that he might be Lord of both the dead and the living.

(NWT-Jehovah’s Witnesses) For to this end Christ died and came to life again, that he might be Lord over both the dead and the living.

World English Bible (A 02 - Alexandrinus - Fifth century)
For to this end Christ died, rose, and lived again, that he might be Lord of both the dead and the living.

YLT Romans 14: 9for because of this Christ both died and rose again, and lived again, that both of dead and of living he may be Lord. (Correct)

Textus Receptus - Traditional Text

eiV touto gar cristoV kai apeqanen kai anesth kai anezhsen ina kai nekrwn kai zwntwn kurieush

Hort-Westcott - Critical Text

eiV touto gar cristoV apeqanen kai ezhsen ina kai nekrwn kai zwntwn kurieush

Corrupted Manuscripts

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

B 03 - Vaticanus - Fourth century

C 04 - Ephraemi Rescriptus - Fifth century

Manuscripts that agree with the Textus Receptus for this verse

Byzantine Text (450-1450 A.D.)

Aleph 01 - Sinaiticus - Nineteenth Century Counterfeit (corrected)

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

L 020 - Ninth century

P 025 - Ninth century

33 (Minuscule) - Ninth Century

Published Critical Greek Texts with Corruptions

Omit “and rose”

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

This is one of the most subtle yet blatant attacks on the bodily resurrection of Christ. The King James Bible specifically states that Christ “both died and rose.” This tells us in no uncertain terms that Christ rose physically from the dead. By omitting “and rose” it can give credence to the long held belief that Christ did not rise physically from the grave but rose spiritually. Recently the Discovery Channel aired a program trying to convince the world that the earthly tomb of Jesus was discovered and that He did not bodily rise from the dead. This would add weight to the belief that he only rose spiritually. There are many cults which believe this. The great hope of the Christian is that if we die physically before the return of the Lord Jesus Christ, we will experience the resurrection of our bodies unto eternal life. When the modern versions omit the fact that Jesus bodily rose from the dead, they are also removing the great hope of every Christian. Sure, in this verse, the modern versions say He lived again but they neglect to say that He lived again by His resurrection from the dead. It can be easily interpreted that He lived again spiritually instead of in His fleshly body. Once again the modern versions hold hands with the unbelievers of the world.

Romans 14:10

Romans 14:10

(KJV) But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ.

(1611 KJV) But why doest thou iudge thy brother? Or why dost thou set at nought thy brother? Wee shall all stand before the Iudgement seat of Christ.

(1568 Bishops Bible) But why doest thou then iudge thy brother? Either, why doest thou despise thy brother? We shalbe all brought before the iudgement seate of Christe.

(1526 Tyndale) But why doest thou then iudge thy brother? Other why doest thou despyse thy brother? We shall all be brought before the iudgement seate of Christ.

Counterfeit Versions

(CSB) But you, why do you judge your brother or sister? Or you, why do you despise your brother or sister? For we will all stand before the judgment seat of God.

(NIV) You, then, why do you judge your brother? Or why do you look down on your brother? For we will all stand before God's judgment seat.

(NASV) But you, why do you judge your brother? Or you again, why do you regard your brother with contempt? For we will all stand before the judgment seat of God.

(NLT) So why do you condemn another Christian? Why do you look down on another Christian? Remember, each of us will stand personally before the judgment seat of God.

(ESV) Why do you pass judgment on your brother? Or you, why do you despise your brother? For we will all stand before the judgment seat of God;

(CEV) Why do you criticize other followers of the Lord? Why do you look down on them? The day is coming when God will judge all of us.

(1901 ASV) But thou, why dost thou judge thy brother? or thou again, why dost thou set at nought thy brother? for we shall all stand before the judgment-seat of God.

(HCSB) But you, why do you criticize your brother? Or you, why do you look down on your brother? For we will all stand before the judgment seat of God.

(RSV) Why do you pass judgment on your brother? Or you, why do you despise your brother? For we shall all stand before the judgment seat of God;

(NAB-Roman Catholic) Why then do you judge your brother? Or you, why do you look down on your brother? For we shall all stand before the judgment seat of God;

(NWT-Jehovah’s Witness) But why do you judge your brother? Or why do you also look down on your brother? For we shall all stand before the judgment seat of God;

Textus Receptus - Traditional Text

su de ti krineiV ton adeljon sou h kai su ti exouqeneiV ton adeljon sou panteV gar parasthsomeqa tw bhmati tou cristou

Hort-Westcott - Critical Text

su de ti krineiV ton adeljon sou h kai su ti exouqeneiV ton adeljon sou panteV gar parasthsomeqa tw bhmati tou qeou

Corrupted Manuscripts

This verse is corrupted in the following manuscripts:

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

B 03 - Vaticanus - Fourth century

C 04 - Ephraemi Rescriptus - Fifth century (original)

D 06 - Paris: Claromontanus - Sixth century

Manuscripts which agree with the Textus Receptus for this verse

Byzantine Text (450-1450 A.D.)

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

L 020 - Ninth century

P 025 - Ninth century

Psi 044 - Eight/Ninth/ century

048 - Fifth century

Published Critical Greek Texts with Corruptions

Reads “God” instead of “Christ”

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

In this verse we read that the Lord Jesus Christ is going to be the judge of all the unsaved on the last day. We see in the two verses below how Romans 14:10 is in concert with 2 Corinthians 5:10 and John 5:22 where the Lord Jesus tells us that the Father will judge no one but all final judgment has been committed to the Son.

(2 Cor 5:10 KJV) For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.

(John 5:22 KJV) For the Father judgeth no man, but hath committed all judgment unto the Son:

Romans 14:21

Romans 14:21

(KJV) It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak.

(1611 KJV) It is good neither to eate flesh, nor to drinke wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weake.

(1526 Tyndale) It is good nether to eate flesshe nether to drincke wyne nether eny thinge wherby thy brother stombleth ether falleth or is made weake.

(1382 Wycliffe) It is good to not ete fleisch, and to not drynke wyn, nethir in what thing thi brother offendith, or is sclaundrid, or is maad sijk.

Counterfeit Versions

(CSB) It is a good thing not to eat meat, or drink wine, or do anything that makes your brother or sister stumble.

(NIV) It is better not to eat meat or drink wine or to do anything else that will cause your brother to fall.

(NASV) It is good not to eat meat or to drink wine, or to do anything by which your brother stumbles.

(THE MESSAGE) So be sensitive and courteous to the others who are eating. Don't eat or say or do things that might interfere with the free exchange of love.

(NLT) It is better not to eat meat or drink wine or do anything else if it might cause another believer to stumble.

(ESV) It is good not to eat meat or drink wine or do anything that causes your brother to stumble.

(CEV) It is best not to eat meat or drink wine or do anything else that causes problems for other followers of the Lord.

(1901 ASV) It is good not to eat flesh, nor to drink wine, nor to do anything whereby thy brother stumbleth.

(NLV) Do not eat meat or drink wine or do anything else if it would make your Christian brother fall into sin.

(HCSB) It is a noble thing not to eat meat, or drink wine, or do anything that makes your brother stumble.

(NCV) It is better not to eat meat or drink wine or do anything that will cause your brother or sister to sin.

(RSV) it is right not to eat meat or drink wine or do anything that makes your brother stumble.

(NAB-Roman Catholic) it is good not to eat meat or drink wine or do anything that causes your brother to stumble.

(NWT-Jehovah’s Witnesses) It is well not to eat flesh or to drink wine or do anything over which your brother stumbles.

Textus Receptus - Traditional Text

kalon to mh jagein krea mhde piein oinon mhde en w o adeljoV sou proskoptei h skandalizetai h asqenei

Hort-Westcott - Critical Text

kalon to mh jagein krea mhde piein oinon mhde en w o adeljoV sou proskoptei

Corrupted Manuscripts

This verse is corrupted in the following manuscripts:

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

C 04 - Ephraemi Rescriptus - Fifth century

048 - Fifth century

Manuscripts which agree with the Textus Receptus for this verse

Byzantine Text (450-1450 A.D.)

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

D 06 - Paris: Claromontanus - Sixth century

L 020 - Ninth century

P 025 - Ninth century

Psi 044 - Eight/Ninth/ century

33 (Minuscule) - Ninth Century

Published Critical Greek Texts with Corruptions

Omit “or is offended or is made weak”

Tischendorf, Constantine - 1869

Westcott and Hort - 1881

Nestle - 1927 as revised in seventeenth edition in 1941

Nestle-Aland - 1979 - Twenty Sixth Edition

Nestle-Aland - 1993 - Twenty Seventh Edition

United Bible Societies - 1983 - Fourth Edition

Affected Teaching

This verse warns believers that our actions can have three consequences in the lives of other believers. The first is that a weaker brother can stumble. The word is in the present, active, indicative which means that our actions may cause a weaker brother to “strike or beat against.” If a brother sees us committing a sinful action without any remorse, then they might also begin to act sinfully and worse than the one who is offending. They would be striking out against the teachings of Scripture. The mushrooming effect of sin is devastating in the life of any believer but it is worse in a weaker brother or sister. The second consequence which is omitted from the modern versions is a weaker brother will be offended. The word “offended” in the Greek is where we get our word “scandal.” When a weaker brother sins without remorse, it can create a great scandal in the body of Christ and can also cause a scandal from the unbelievers who see these actions. The third effect which is omitted from the modern versions is that a brother or sister is weakened. If we act sinfully in front of a weaker brother or sister, they will become weaker in their Christian walk especially if they adopt the habits we are exhibiting in front of them. God warns that Christians must be attuned to those weaker brethren all around us because we can convey the wrong attitude and thereby creating dreadful circumstances in the life of a younger believer. It is a shame that the modern versions do not seem to care about the nurturing responsibility of mature believers. Then again, it is hard to mature when using a false version. I knew a minister who used the NKJV and believed that drinking highballs, beer, and women wearing short skirts are a part of Christian liberty. Need I say more?

Romans 15:8

Romans 15:8
(KJV) Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:
(1611 KJV) Now I say, that Iesus Christ was a Minister of the circumcision for the trueth of God, to confirme the promises made vnto the fathers:
(1587 Geneva Bible) Now I say, that Iesus Christ was a Minister of the circumcision for the trueth of God, to confirme the promises made vnto the fathers:
(1526 Tyndale) And I saye that Iesus Christ was a minister of the circumcision for the trueth of god to conferme the promyses made vnto the fathers.

Counterfeit Versions
(1881 RV) For I say that ? Christ hath been made a minister of the circumcision for the truth of God, that he might confirm the promises given unto the fathers,
(1901 ASV) For I say that ? Christ hath been made a minister of the circumcision for the truth of God, that he might confirm the promises given unto the fathers,
(AMP) For I tell you that ? Christ (the Messiah) became a servant and a minister to the circumcised (the Jews) in order to show God’s truthfulness and honesty by confirming (verifying) the promises [given] to our fathers,
(CEB) I’m saying that ? Christ became a servant of those who are circumcised for the sake of God’s truth, in order to confirm the promises given to the ancestors,
(CEV) I tell you that ? Christ came as a servant of the Jews to show that God has kept the promises he made to their famous ancestors. Christ also came,
(ERV) I tell you that ? Christ became a servant of the Jews to show that God has done what he promised their great ancestors.
(ESV) For I tell you that ? Christ became a servant to the circumcised to show God's truthfulness, in order to confirm the promises given to the patriarchs,

(CSB) For I say that ? Christ became a servant of the circumcised on behalf of God’s truth, to confirm the promises to the fathers,

(GNB) For I tell you that ? Christ's life of service was on behalf of the Jews, to show that God is faithful, to make his promises to their ancestors come true,
(HCSB) For I say that the ? Messiah became a servant of the circumcised on behalf of God’s truth, to confirm the promises to the fathers,
(JB PHILLIPS) ? Christ was made a servant of the Jews to prove God’s trustworthiness, since he personally implemented the promises made long ago to the fathers,
(THE MESSAGE) Jesus ?, staying true to God’s purposes, reached out in a special way to the Jewish insiders so that the old ancestral promises would come true for them.
(NASB) For I say that ? Christ has become a servant to the circumcision on behalf of the truth of God to confirm the promises given to the fathers,
(NCV) I tell you that ? Christ became a servant of the Jews to show that God’s promises to the Jewish ancestors are true.
(NET) For I tell you that ? Christ has become a servant of the circumcised on behalf of God’s truth to confirm the promises made to the fathers,
(NIRV) I tell you that ? Christ has become a servant of the Jews. He teaches us that God is true. He shows us that God will keep the promises he made to the founders of our nation.
(NIV) For I tell you that ? Christ has become a servant of the Jews on behalf of God’s truth, so that the promises made to the patriarchs might be confirmed
(NLV) ? Christ came to help the Jews. This proved that God had told the truth to their early fathers. This proved that God would do what He promised.
(NLT) Remember that ? Christ came as a servant to the Jews to show that God is true to the promises he made to their ancestors.
(RSV) For I tell you that ? Christ became a servant to the circumcised to show God’s truthfulness, in order to confirm the promises given to the patriarchs,
(VOICE) For, as I am fond of saying, the ? Anointed ? One ? has become a servant of the Jews in order to demonstrate God’s truth. Effectively this confirms the promises He made to our ancestors
(2011 NAB-Roman Catholic) For I say that ? Christ became a minister of the circumcised to show God’s truthfulness, to confirm the promises to the patriarchs,
(NWT-Jehovah’s Witnesses) For I tell you that ? Christ became a minister of those who are circumcised in behalf of God’s truthfulness, so as to verify the promises He made to their forefathers

World English Bible
Now I say that ? Christ has been made a servant of the circumcision for the truth of God, that he might confirm the promises given to the fathers,,

YLT Romans 15: 8And I say Jesus Christ to have become a ministrant of circumcision for the truth of God, to confirm the promises to the fathers, (Correct)

Textus Receptus - Traditional Text
λεγω δε ιησουν χριστον διακονον γεγενησθαι περιτομης υπερ αληθειας θεου εις το βεβαιωσαι τας επαγγελιας των πατερων

Hort-Westcott - Critical Text
λεγω γαρ χριστον διακονον γεγενησθαι περιτομης υπερ αληθειας θεου εις το βεβαιωσαι τας επαγγελιας των πατερων

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 06 - Paris: Claromontanus - Sixth century
P 025 - Ninth century

Manuscripts which agree with the Textus Receptus for this verse
Byzantine Text (450-1450 A.D.)
L 020 - Ninth century

Published Critical Greek Texts with Corruptions
Omit “Jesus”
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
Every once in a while I like to include verses where the divine name of the Lord Jesus Christ has been tampered with always keeping before us the hatred the modern versions have for Him. As we get closer to a single world religion, the title “Christ” will be stolen by many who believe they are the coming ONE. It is imperative that we keep the name of the Lord Jesus Christ intact because it separates the generic title from the specific title naming Jesus as the true Messiah.

Romans 15:24

Romans 15:24
(KJV) Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company.
(1611 KJV) Whensoeuer I take my iourney into Spaine, I will come to you: for I trust to see you in my iourney, and to be brought on my way thitherward by you, if first I be somewhat filled with your company.
(1587 Geneva Bible) When I shal take my iourney into Spaine, I will come to you: for I trust to see you in my iourney, and to be brought on my way thitherward by you, after that I haue bene somewhat filled with your company.
(1526 Tyndale) when I shall take my iorney into spayne I will come to you. I trust to se you in my iorney and to be brought on my waye thither warde by you after that I have somwhat enioyed you.

Counterfeit Versions
(1881 RV) whensoever I go unto Spain (for I hope to see you in my journey, and to be brought on my way thitherward by you, if first in some measure I shall have been satisfied with your company)—
(1901 ASV) whensoever I go unto Spain (for I hope to see you in my journey, and to be brought on my way thitherward by you, if first in some measure I shall have been satisfied with your company)--
(AMP) I hope to see you in passing [through Rome] as I go [on my intended trip] to Spain, and to be aided on my journey there by you, after I have enjoyed your company for a little while.
(CEV) So I plan to stop off on my way to Spain. Then after a short, but refreshing, visit with you, I hope you will quickly send me on.

(CSB) whenever I travel to Spain. For I hope to see you when I pass through and to be assisted by you for my journey there, once I have first enjoyed your company for a while.

(1899 Douay Rheims American Edition) When I shall begin to take my journey into Spain, I hope that as I pass, I shall see you, and be brought on my way thither by you, if first, in part, I shall have enjoyed you:
(ESV) I hope to see you in passing as I go to Spain, and to be helped on my journey there by you, once I have enjoyed your company for a while.
(GNB) I hope to do so now. I would like to see you on my way to Spain, and be helped by you to go there, after I have enjoyed visiting you for a while.
(HCSB) whenever I travel to Spain. For I hope to see you when I pass through, and to be assisted by you for my journey there, once I have first enjoyed your company for a while.
(NASV) whenever I go to Spain—for I hope to see you in passing, and to be helped on my way there by you, when I have first enjoyed your company for a while—
(NIV) I plan to do so when I go to Spain. I hope to see you while passing through and to have you assist me on my journey there, after I have enjoyed your company for a while.
(NRSV) when I go to Spain. For I do hope to see you on my journey and to be sent on by you, once I have enjoyed your company for a little while.
(RSV) I hope to see you in passing as I go to Spain, and to be sped on my journey there by you, once I have enjoyed your company for a little.
(2011 NAB-Roman Catholic) I hope to see you in passing as I go to Spain and to be sent on my way there by you, after I have enjoyed being with you for a time.
(NWT-Jehovah’s Witnesses) Therefore, when I journey to Spain, I hope that I will see you and be accompanied partway there by you after I have first enjoyed your company for a time.

Textus Receptus - Traditional Text
ως εαν πορευωμαι εις την σπανιαν ελευσομαι προς υμας ελπιζω γαρ διαπορευομενος θεασασθαι υμας και υφ υμων προπεμφθηναι εκει εαν υμων πρωτον απο μερους εμπλησθω

Hort-Westcott - Critical Text
ως αν πορευωμαι εις την σπανιαν ελπιζω γαρ διαπορευομενος θεασασθαι υμας και υφ υμων προπεμφθηναι εκει εαν υμων πρωτον απο μερους εμπλησθω

Corrupted Manuscripts
This verse is corrupted in the following manuscripts:
Aleph 01 - Sinaiticus - Nineteenth Century Counterfeit (original)
A 02 - Alexandrinus - Fifth century
B 03 - Vaticanus - Fourth century
C 04 - Ephraemi Rescriptus - Fifth century
D 06 - Paris: Claromontanus - Sixth century
P 025 - Ninth century

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

Published Critical Greek Texts with Corruptions
Omits “I will come to you”
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
Paul had sent word to the Roman Christians that when he journeys to Spain that he will make it a priority to stop and come to them for a time. He was hoping to meet these Christians and to be refreshed by their company. The King James Bible teaches that Paul was going to make an intentional visit to them. The modern versions omit this and make it sound like, as Paul passes by, he will only be able to see them quickly in passing and have no time of fellowship with them which is not what the Scriptures teach. Paul loved to visit the Christians wherever he was and to fellowship with them. He had intimate fellowship with Christians wherever he visited.

Romans 15:29

Romans 15:29

(KJV) And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ.

(1611 KJV) And I am sure that when I come vnto you, I shall come in the fulnes of the blessing of ye Gospel of Christ.

(1587 Geneva) And I knowe when I come, that I shall come to you with abundance of the blessing of the Gospel of Christ.

(1526 Tyndale) And I am sure when I come that I shall come with aboundaunce of the blessinge of the gospell of Christ.

Counterfeit Versions

(CSB) I know that when I come to you, I will come in the fullness of the blessing of Christ.

(NIV) I know that when I come to you, I will come in the full measure of the blessing of Christ.

(NASV) I know that when I come to you, I will come in the fullness of the blessing of Christ.

(THE MESSAGE) My hope is that my visit with you is going to be one of Christ's more extravagant blessings.

(AMP) And I know that when I do come to you, I shall come in the abundant blessing of the Gospel of Christ.

(NLT) And I am sure that when I come, Christ will richly bless our time together.

(ESV) I know that when I come to you I will come in the fullness of the blessing of Christ.

(CEV) And when I do arrive in Rome, I know it will be with the full blessings of Christ.

(1901 ASV) And I know that, when I come unto you, I shall come in the fulness of the blessing of Christ.

(NLV) I know that when I come to you, Christ will give me much good to share with you.

(HCSB) But I know that when I come to you, I will come in the fullness of the blessing of Christ.

(NCV) I know that when I come to you I will bring Christ's full blessing.

(RSV) and I know that when I come to you I shall come in the fulness of the blessing of Christ.

(NAB-Roman Catholic) and I know that in coming to you I shall come in the fullness of Christ's blessing.

(NWT-Jehovah’s Witnesses) Moreover, I know that when I do come to YOU I shall come with a full measure of blessing from Christ.

World English Bible
I know that, when I come to you, I will come in the fullness of the blessing of the Good News of Christ.

Textus Receptus - Traditional Text

oida de oti ercomenoV proV umaV en plhrwmati eulogiaV tou euaggeliou tou cristou eleusomai

Hort-Westcott - Critical Text

oida de oti ercomenoV proV umaV en plhrwmati eulogiaV cristou eleusomai

Corrupted Manuscripts

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

B 03 - Vaticanus - Fourth century

C 04 - Ephraemi Rescriptus - Fifth century

D 06 - Paris: Claromontanus - Sixth century

P 025 - Ninth century

P 46 - circa 200 AD

Manuscripts which agree with the Textus Rectus for this verse

Byzantine Text (450-1450 A.D.)

Aleph 01 - Sinaiticus - Nineteenth Century Counterfeit (corrected)
L 020 - Ninth century

Psi 044 - Eight/Ninth/ century

33 (Minuscule) - Ninth Century

Published Critical Greek Texts with Corruptions

Omit “of the gospel”

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

Affected Teaching

This verse conveys a very important truth. The blessings from Christ comes through the true Gospel and not just indiscriminately. By the modern versions omitting this great fact, false preachers can claim they have the blessing of Christ on their ministries just because they have a big church. A Catholic Priest may think he has the blessing of Christ on him because he has a big parish or because he has many converts. When we compare the false religions who think they have the blessing of Christ on them, to the Scriptures, we find they have the curse of Christ upon them. The true blessings of God comes through the true Gospel and it is a travesty that the modern versions omit this fact. It is really an amazing fact to me that men like RC Sproul who is a big proponent of the ESV, who claim to know so much Gospel, yet accept the horrible butchering of the Bible. It is obvious that all these “geniuses” really do not know the Bible. Jesus had it so right when He said: (Mat 11:25 KJV) At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. We can be so thankful that God has preserved His Word in the King James Bible and has not left us at the mercy of the “intellectual elite.”

Romans 16:24

Romans 16:24

(KJV) The grace of our Lord Jesus Christ be with you all. Amen.

(1611 KJV) The grace of our Lord Iesus Christ be with you all. Amen.

(1526 Tyndale) The grace of oure Lorde Iesu Christ be wt you all. Ame

(1382 Wycliffe) The grace of oure Lord Jhesu Crist be with you alle.

Counterfeit Versions

(CSB) Omitted

(NIV) Omitted

(NASV) [The grace of our Lord Jesus Christ be with you all. Amen.]

(THE MESSAGE) Omitted

(AMP) The grace of our Lord Jesus Christ (the Messiah) be with you all. Amen (so be it).

(NLT) Omitted

(ESV) Omitted

(CEV) Omitted - Replaces verse 24 with 23

(HCSB) [The grace of our Lord Jesus Christ be with you all.]

(NCV) Omitted

(RSV) Omitted

(NAB-Roman Catholic) Omitted

(NWT-Jehovah’s Witness) Omitted

Textus Receptus - Traditional Text

h cariV tou kuriou hmwn ihsou cristou meta pantwn umwn amhn

Hort Westcott - Critical Text

Omitted

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 46 - circa 200 AD

Manuscripts which agree with the Textus Receptus for this verse

Byzantine Text (450-1450 A.D.)

D 06 - Paris: Claromontanus - Sixth century

L 020 - Ninth century

Psi 044 - Eight/Ninth/ century

Published Critical Greek Texts with Corruptions

Omit entire verse

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

This verse is a reoccurring benediction in the New Testament. For example, in 1 Corinthians 16:23. (1 Cor 16:23 KJV) The grace of our Lord Jesus Christ be with you. There is no reason given as to why this verse has been removed and no reason given as to why it remains omitted. One of the greatest teachings in the Bible is the Grace of God whereby we are saved, so it would fit the belief system of the Gnostics and other unbelievers to remove it since so many false belief systems are rooted in works. Once again the King James Bible proves that it retains all the truth that God wrote in it and is not subjected to the whims of the unbeliever as the modern versions are.

End of Romans.