I am sorry this is so long.
I am printing Gary’s comment to a previous post http://johnsgracewalk.blogspot.com/2008/12/what-must-i-do-to-be-saved.html in its entirety here, and I am starting a new post for clarity.
Not to be too long (or boring) on this subject but my conviction is based on the manuscripts used (Masoretic Text for the Old Testament and Textus Receptus for the New Testament). Also the form of translation, formal equivalency as opposed to dynamic equivalency used in the newer translations.
I'm not trying to change anybodies mind, the version of the Bible you use is between you and God, that is just my conviction. There are differences in the versions however and it makes for an interesting study.
As far as the languages go the KJV is for English speaking people. There are many ministries that are translating Bibles into other languages using the KJV and some that are going back to the 2 manuscripts I mentioned to translate into other languages.
I have seen Bible version discussions get contentious but that really just makes Christians look bad and I don't think it changes anybodies mind. Just something we all have to decide for ourselves.
Yes Gary, sadly, this debate can get contentious. It won’t here.
A few counter points.
- Not ALL modern translations use dynamic equivalency.
- MY mind WAS changed about this. I used to believe that the KJV was the best translation.
I’ve read books on both sides of the argument – Gary Zeolla’s Difference Between Bible Versions and Philip Comfort’s Essential Guide to Bible Versions.
I believe Comfort has the best and most reasoned argument for using the newer (older!) texts.
Here is an excerpt from Comfort’s book:
“The New Testament of the King James Version is slightly bigger than most modern translations of the Bible. I am not speaking of the trim size or a larger black leather cover. I am speaking of the content. The New Testament of the King James Version has fifty more verses than do most modern versions. This is because the King James Version is based on an edition of the Greek New Testament known as the Textus Receptus, which has about fifty more verses than do other modern critical editions of the Greek New Testament, such as the text of Westcott and Hort, or the Nestle-Aland text.
The way it stands today is that there are two distinctly different texts of the Greek New Testament – that printed in the Textus Receptus (followed by the KJV and the NKJV) and that printed in modern versions such as Westcott and Hort’s or the Nestle-Aland. The text of the TR has about one thousand more words than that of the Westcott and Hort, and about fifty more verses. Several of these verses have become so much a part of the biblical tradition and church liturgy that is has been excruciatingly painful for modern translators to wrench them from the text and place them in the marginal note, even when scholars have known that they were not originally in the text. The pain comes from knowing that most people expect to see these words in the Bible.
…Most contemporary scholars contend that a minority of manuscripts – primarily the earliest ones – preserve the earliest, most authentic wording of the text. Those who defend the TR and the KJV would have to prove that earlier manuscripts or the originals themselves must have had these words and that the earlier manuscripts are textually corrupt.
…The Nestle-Aland edition is a far better representation of the original text than is the TR or the Majority Text. This does not mean, however, that those who read the TR and/or the KJV are receiving a “different Gospel” or a different theology than what is found in the Nestle-Aland text. What it does mean is that they are reading a text that – for the most part – was not read in the first three centuries of the church. They are reading a text that is heavily edited with interpolations and harmonizations, and they are reading a text that is somewhat misrepresentative in Christology.
Most of the significant theological differences between the TR and modern critical editions of the Greek text pertain to issues of Christology, especially as reflected in titles or descriptions of Christ. (See Matt. 24:36, Luke 9:35, John 1:18, John 6:69, Acts 3:20, Acts 16:7, Colossians 2:2, 1 Timothy 3:16, 1 Peter 3:15, Jude 4).
Readers of the TR and KJV miss out on some significant statements about Christ: He is “the Chosen One”; “the only begotten, God”; “the Holy One of God”; the One “preordained for us”; “the mystery of God”; “the mystery of godliness”; the One whom we sanctify our hearts; and “our only Master and Lord”. There are far more examples than these, but these are enough to show that the difference between the two texts is theologically significant. I must emphasize, however, this does not mean that the TR and KJV are “wrong.” This text presents the same basic truth about the Trinity as do modern versions, which are based on better Greek texts. What is problematic about the TR and KJV is that they obscure some significant titles of Christ. “
Remember, we can disagree without getting personal.
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