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Dr David Sorenson The Critical Text vs The Traditional Text

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  1. thank you brother stringer uh what a joy it's been to know brother phil over these years and the the inspiration and the blessing he's been
  2. to me well as you mentioned i'm from uh well actually i'm i'm back in illinois
  3. and uh this is home i grew up in illinois my formative years were in illinois i i've always my heart just kind of flutters a little
  4. bit when i see an illinois license plate of course they're all over the place here but
  5. it's good to get back to illinois i pastor the north star baptist church in duluth minnesota started the church 20 almost 27 years ago
  6. and duluth i tell people it's the people's republic of duluth
  7. very liberal city we're we're not the end of the world but you can see it from there but
  8. and i think some of you know i'll be retiring from the pastorate this june
  9. after about 47 years in a pastoral ministry of one level or another and uh planning to do some bible conference work thereafter
  10. if you would like to have a preacher in for a bible conference i i can recommend one to you but uh
  11. uh brother stringer here uh this afternoon now he he came and reminded me that uh dr king
  12. last night only spoke for 20 minutes as the first speaker on on the evening agenda and uh kind of hinting
  13. and brother stringer where did you go he's around here somewhere but i i'm happy to announce for brother
  14. stringer's sake that i i plan to shorten the message tonight by about 10 or 15 seconds
  15. but uh we'll just see how the lord leads well it's been a blessing to be here with with clinton road bible baptist
  16. church and and uh brother uh scudder and what a blessing this church is and what a what a testimony it is and i'm honored and i'm privileged to stand in this
  17. pulpit tonight and share with you some thoughts here this evening i've been asked to speak on the critical text versus the traditional
  18. text and particularly for students here tonight i hope that i can help you to better
  19. understand the issue i mean much of what's been said here in the last uh day some of it is technical and some of it is deep and some of it is esoteric
  20. i'm not sure what that word means but i would like to try and put an overview on this tonight where everyone can understand the issue here
  21. this evening i think my my speaking tonight will be more of a lecture than a sermon it'll be more teaching than preaching this evening though you never
  22. know i might get to preaching but several years ago i was talking to the dean
  23. of the bible of a baptist bible college in wisconsin
  24. southeastern wisconsin even whom i grew up with and he said to me well i hear your king james only
  25. i said no i am traditional text only and there is a distinction
  26. but if you come to the the view and the conviction of being traditional text only you will be
  27. only king james only king james
  28. for many here tonight what i will say is is not new yet for others hopefully this can be a help in understanding the bible issue
  29. controversy now the issue is not translational for example someone will say well
  30. such and such a translation is easier to read that's not the issue or someone else will say
  31. this translation is more modern that's not the issue or someone else will say well this translation is more accurate and by
  32. the way that's not true but but people will say that but that's not the issue or this particular translation is the
  33. most popular but that's not the issue and by the way the king james bible is still the most popularly read bible in
  34. america and most of these little things that i have just said are marketing ploys by publishing companies
  35. and they have little basis in reality but rather the issue that that all this conference has been about the issue comes down to the textual
  36. issue and by that i refer to the underlying text i guess we could say text plural but
  37. particularly that of the new testament on the one hand is the traditional text and i'm going to talk about that and define that here a
  38. bit this evening the traditional text from which the only major english translation is the king james version of the bible
  39. the traditional text on the other hand is the critical text from whence all the other translations
  40. come from and some will say well there there really is no difference between them
  41. when i was in seminary years ago the seminary professor says well you know the difference between the the critical text and and the
  42. that textus receptus thing uh the difference you could you could amount to just the footnotes in the bottom of a page that is not true
  43. now i'm not sure that professor was being dishonest i don't think he was that is just what somebody had told him and he was repeating it to his class
  44. there are profound differences there are dramatic differences between the traditional text and by the way the traditional text is sometimes referred
  45. to as the received text and its latin derivation is textus receptus of which the initials t are they all are
  46. synonymous or roughly are basically synonymous i prefer the term traditional text because it's been traditional from from
  47. this day back to the church at antioch and on the other hand is the critical text
  48. sometimes called the eclectic text because it's based on a variety of several manuscript sources well this evening without getting real
  49. technical or heavy duty this evening i would like to share seven areas of differences between the critical text and the
  50. traditional text because that's where the real issue is at we can talk about whatever the
  51. prevailing popular translation of the day is but from the year 1881 to the present every major translation that's come has come down the pike has been
  52. based on the critical text and they have that all in common they're critical text based and we're going to see the problems here tonight and so
  53. seven differences between the the critical text and the the the traditional texts as
  54. uh well let's start here number one this evening with a matter of translations and i may be a bit redundant on occasion tonight but repetition is the mother of
  55. learning and i i'm aware that we have bible college students here tonight and uh you preachers bear with me because i'm preaching largely or
  56. speaking largely for their sake as i mentioned a moment ago there's only one major english translation of the
  57. traditional text and that's the king james version and i believe the traditional text is the direct descendant of the originals
  58. the autographs or autographs it's sometimes called and the traditional text is in fact the word of god
  59. thus the king james virgin by extension is the word of god and let me just digress for a moment and get off on a little tangent for a moment
  60. uh and folks will say well what about the new king james version doesn't it purport to be based upon the textus receptus
  61. that is the traditional text well that's what it reports to be but if you will take a new king james bible down off the shelf and open it up
  62. to the new testament and notice in the margin the center margin or that it's technical the gutter but that place in the middle
  63. where there are you know footnotes marginal notes you will notice if you look at it that on page after page after page after page
  64. virtually every page with multiple entries will be the letters n u n u n u n u n u you say what's that mean well that is
  65. another reference or another term technical term we won't go into it here tonight but it's another technical term for the
  66. critical text and the new king james bible is liberally pun intended is
  67. liberally seasoned with a critical text now the new king james editors had to make
  68. at least 10 changes from the the the old king james to get a copyright on it
  69. the the king james version that you and i use is not copyrighted uh at least here in america and so to get a copyright they had to
  70. make 10 changes by law and in virtually every case in the new testament where there were adjustments and changes
  71. made they went to the critical text to make their changes and for all intents and purposes the new king james bible is essentially a
  72. critical text translation and so i i diverge got off on a tangent there for just a moment but the but the point
  73. here at this at this juncture is that virtually all well let me rephrase that the only translation major english translation
  74. based on the traditional text is the king james bible we're going to talk about that here momentarily the critical text underlies virtually
  75. all modern language translations all uh the r
  76. v the revised version of 1881 which was the granddaddy of all these modern translations produced by doctors westcott and hort
  77. critical text they are the the modern inventors of the critical text uh
  78. and then in 1901 the asv the american standard version uh produced by philip schaff and his world parliaments of religion
  79. the the beginning of the the ecumenical movement the beginning of the anti-antichrist one world church philip schaff produced the american standard
  80. version when i was in seminary we were told that it is the uh the bedrock of biblical honesty well
  81. it's based on the critical text and then after world war ii came the rsv the revised standard version produced by the national council of churches
  82. the critical text and then in about 1963 along came the new american standard bible at least the new testament part of it
  83. based on the critical text and then came good news for modern man which was
  84. really bad news for modern man and the living bible and then uh in about 1970 issue there about came the niv
  85. which has morphed and changed several times in the last 40 years and then came the the new rsv and uh and i'm just hitting
  86. not not every every text there are dozens of translations i should say uh based on the critical text the esv is a very popular one today particularly in
  87. evangelical and even some fundamentalist circles uh it's the favorite text of bob jones university
  88. professing fundamentalist college the net the cev and on and on and on all this alphabet soup of translations have
  89. one thing in common they're all based on the critical text and so the translations there's two very profound differences king james bible
  90. based on the traditional text uh on occasion i've preached messages like this and i'll have a stack of
  91. various translations modern translations they're all based on the critical text and so the difference is there's difference in translation number two
  92. this evening uh a second difference is the origins of the two textual lineages the traditional text
  93. can be traced back to the church at antioch now you will recall that the church of antioch was the apostle paul's home
  94. church it was the sending church when paul and barnabas went out as missionaries
  95. and in the year 150 a.d the church at antioch which was the principal church the church at jerusalem of course had been the mother church and because of
  96. persecution and opposition and and then eventually the the destruction of jerusalem by the romans uh it no longer was a a major factor and
  97. the the locus and the the focus of new testament christianity had shifted antioch and in the year of 150 a.d the church at
  98. antioch uh in syria produced the pashita translation pashita being a syrian word which means the basic or the common translation of of
  99. the new testament sometimes it's called the syriac translation but what is significant about that is that the pesheta translation
  100. follows the traditional text now it doesn't take a rocket scientist to figure out that if a translation follows the traditional text it's based
  101. on the traditional text now that is not manuscript evidence but that is translational evidence but it's evidence nevertheless now here is
  102. the mantra of the critical text crowd and the niv crowd and and the all the the modern translations and their basic mantra is
  103. that their texts and their translations are based on the are you ready for this young people students here tonight it's based on the oldest and best trans
  104. manuscripts and you hear that over and over again the oldest and the best which we'll see tonight are neither
  105. but the peshita was translated 200 years before the the principle manuscript of of the critical text
  106. the critical text evidence is not the oldest and so we have the lineage of the
  107. uh traditional text evidence going clear back to man to antioch and that lineage through the centuries has been a lineage
  108. of missionaries and murders people who have given their lives
  109. for the word of god missionaries on the field such as a man by the name of oophilus he was a missionary to the goths in
  110. central europe uh in the 300s a.d and in about 350 a.d he produced a translation on the field called the gothic translation in the
  111. gothic language for the gothic tribes there of central europe it was based on the traditional text and that's interesting how a missionary on the
  112. field uh without the resources of libraries and and and academia out in in the hinterlands
  113. produced a a translation of the bible from the traditional text tradition of the translation i should say the new testament
  114. well it was the word of god it was the bible it was the new testament and later uh moving on through history
  115. people like the the waldenses not only produced texts of the scripture following the traditional text but
  116. translations of the scripture they're traditional texts people who would be in in some considerable measure are forefathers
  117. in church history they all use traditional text bibles later men such as tyndale
  118. and john rogers gave their lies for traditional text-based translations and that's the lineage
  119. the transmission of the traditional text missionaries and martyrs but in contrast on the other hand the
  120. critical text has its origins in alexandria egypt uh the the the principal
  121. manuscript of of the the critical text is a a document a volume called codex vaticanus codex is a latin word meaning a a volume bound on the spine which we
  122. commonly call a book today prior to that time they were in scrolls but the the basic document of the critical text is codex vaticanus we'll talk about a
  123. little more here a little later and it was produced we believe in the from about 330 to 350 in that area
  124. uh in alexandria egypt now there's significance about that geography alexandria egypt particularly in the
  125. the the fourth century was the home base for early apostates such as origin and eusabius now you'll sometimes hear
  126. origen and eusabius being referred to as church fathers that is a misnomer they were early apostates and heretics
  127. and eusabius they they there was a seminary there in antioch and not antioch alexandria i'm sorry called the catechical school of
  128. alexandria and origen had been the president of the of the seminary the catechical school when he died eusabius uh took over and
  129. and was the leader there and uh in in the year 331 a.d constantine the great uh who purportedly and supposedly had had
  130. converted to christianity i don't think constantine uh was any more born again than any one of them the modern popes are
  131. but constantine commissioned eusebius in alexandria to produce 50
  132. uh copies of the new testament now today we think 50 bibles 50 new testaments a big deal folks it was a big deal back then
  133. because they all were hand-copied manuscripts and it was done on uh vellum or parchment which is very expensive that is animal skin calf skin
  134. lamb skin it was estimated that one copy of of vaticanus for example of those 50 manuscripts would be the equivalent of
  135. the the lifetime wage of an average person of that era
  136. but constantine had the money in the funds and he had learned that the new testament was the holy book of
  137. christianity and so he commissioned eusebius president of the catechical seminary of of alexandria to produce these
  138. copies of the new testament all hand copied took him some years to do it now alexandria egypt in the 4th century was a center of gnosticism
  139. which was a religious and philosophical system that it is heretical we'll talk about it more in a moment but here's the
  140. point alexandra egypt in the 4th century was the epicenter of apostasy and false doctrine and heresy analogous to rome
  141. and the vatican today we would not consider the vatican today to be a center of biblical truth in fact it's just it's the antithesis
  142. well so was alexandria egypt in the third and fourth centuries it was the center of false doctrine and
  143. heresy and apostasy now the point is this such is the associations of the critical text
  144. and we have every reason to believe that the the scribes who copied what what came later to be known as vaticanus were in fact gnostics
  145. and later yet tonight we'll see some of their their influence on the text and so the lineage
  146. of the the the the traditional text is of missionaries and martyrs the lineage and the origins of the uh uh the critical text is apostasy and heresy now
  147. number three tonight a third distinction or difference the transmission of the text i i touched here a moment ago how the
  148. traditional text can be found in translations as early as 150 in antioch and again how waldensian translations
  149. were based on the traditional text and we come into the renaissance era to erasmus
  150. uh and his contribution to the transmission of the scripture erasmus was a a dutch scholar
  151. uh reputed in his day to be head and shoulders above any other or or uh biblical scholar
  152. in in the world at that time a brilliant man and uh and incidentally i've had people over
  153. the years either say or write or i've read that erasmus created the textus receptus wrong
  154. erasmus didn't create the texas receptus what he did was put the traditional text into print for the first time in history
  155. prior thereto every copy of the new testament had been hand written manuscript but in the year 1516 erasmus produced
  156. his first edition of the printed greek new testament and eventually produced five editions and that's significant because
  157. though there probably were some shortcomings in erasmus first edition that there's nothing based on a rasmus first edition certainly not the king
  158. james bible and that is alleged sometimes but it was the the printing and the the multiplication
  159. and the distribution of the word of god that led to the renaissance and then to the reformation it's been said by the catholics that
  160. uh erasmus laid the egg but luther hatched it in other words he was the the precursor or the forerunner of the reformation
  161. but again he is working with the traditional text luther translated the traditional text into german william tyndale translated
  162. into english and by the way your your king james bible today the uh your bible today is based on about 85 percent of the work of william tyndale
  163. but william tyndale and john rogers his colleague were burnt at the stake for their efforts to place the bible into the hands of the common man
  164. and once again we're talking about a a lineage of missionaries and martyrs and of course in the year 1611 the the
  165. king james bible was released there's fascinating history english history leading up to that and i don't have time to go into that tonight
  166. but of course the king james bible was based on the traditional text the king james translator is working principally and and primarily from bees fifth
  167. edition there was a a lineage of the five editions of erasmus uh editions because a there were typos
  168. and printing problems that had to be corrected and and and b he was continuing to research and refine and polish
  169. but five editions of of erasmus three editions of stefanus and uh and visa went on to produce ten editions but we we believe that the the
  170. greater part of the king james translators work was based on visa's fifth edition and uh you'll hear at times people
  171. attacking erasmus and for whatever shortcomings or problems he might had the king james translators for the most part didn't work from erasmus though i
  172. think they did have access to his work they work from visa but be that as it may there is a a succession and by the way uh the in on the english side of the
  173. the equation from tyndale's translation to the king james bible there are seven english translations and psalm 12 6 the words of the lord are
  174. pure words purified in a furnace of earth how many times seven times that's coincidental isn't it
  175. interesting but the transmission of the critical text were scribes whom as i mentioned a few moments ago were gnostics gnosticism and there were
  176. several varieties of it but gnosticism uh as one of its major tenets took the view that jesus of nazareth was not the christ
  177. and their view in their position was that anything that was material whether it was wood or flesh and bone was evil and
  178. because jesus of nazareth had a physical body that he therefore was not the christ and that is heresy
  179. and yet these are the people who produced what came to be known as the today in in modern history the critical text
  180. now of those 50 manuscripts we we that we know that constantine commission we think
  181. that two maybe three exist today but the two most famous are a manuscript that and i'm going to share with you the conventional wisdom
  182. and then i'm going to share with you some more recent things that have happened in the last several years
  183. discoveries but the conventional wisdom is that one of those manuscripts was wound up at a monastery at the foot of
  184. mount sinai uh called saint catherine's greek orthodox monastery which in in particular in the 19th century and is probably true to this day was one of
  185. two major repositories of ancient documents in the mediterranean world the the monastery at at mount sinai the other is the vatican by the way
  186. but a man by the name of tischendorf who believed that the new testament had been lost and his mission in life was to
  187. find all these ancient manuscripts and the older the better so that he could reconstruct the new testament well folks i have an
  188. announcement to make the new testament was never lost god has preserved not only his word in general but the very words
  189. man shall not live by bread alone but by every word as we heard this afternoon that proceedeth forth out of the mouth of god
  190. heaven and earth shall pass away but my words notice plural shall not pass away we're talking about verbal preservation but that's another topic we don't have
  191. time to deal with here at length tonight but so one of these manuscripts wound up at
  192. least the conventional wisdom has it at uh the at the the monastery at mount sinai and it was called codex sinaiticus
  193. just remember sanaticus and you can remember mount sinai that makes that's easy to remember the other
  194. major document was located at the vatican
  195. called codex vaticanus the book of the vatican and these to this day are the major
  196. uh essence of the modern critical text in fact vaticanus and cyaneticus comprise about
  197. 98 of the the the modern critical text and so we have gnostics copying the text
  198. and them winding up and and by the way uh st catherine's uh greek orthodox monastery there at mount sinai is a bizarre place
  199. it's been there for uh probably 1500 years and
  200. as various monks have served there and died there they've kept their skulls
  201. and they're all in a room stacked up isn't that true brother brown he's been there and seen it what a bizarre place
  202. all the skulls of their their their forbearers but anyway that's where sinaiticus came from
  203. but we moved to more recent history by that i mean in the last 400 years uh men in germany by the name of jacob simmler and
  204. john jacob griesbach now i realize those are not household names and even for for for theological people you probably are not familiar with them but semler and
  205. greece bock where the origins or the beginnings or the the the root of what we today call liberalism
  206. and modernism or apostasy they began a system called german rationalism and it's the essence today of of
  207. apostate theology of liberal theology of heretical theology and they also advance early forms of the critical text
  208. well getting back to vaticanus and sinaiticus they eventually made their way to
  209. england and to two british scholars by the name of dr westcott and dr hort uh now someone once alleged here some
  210. years ago that they were born again men folks if they were born again the pope's born again uh i mean when you read their history
  211. and their writings and what they really believe they were apostates but vaticanus and synaticus made their way and for over a period of 30 years on
  212. and off one was a bishop in the church of england the other was a professor i think was oxford to me it was cambridge
  213. to forget which but a professor and they they collaborated together in producing and developing a
  214. new text of the new testament based principally upon vaticanus and sinaiticus and against the the theory
  215. the the theory again is the oldest and the best manuscripts they considered vaticanus and and vaticane is the best or vaticanus and sinaiticus i should say
  216. the best and again you notice the liberalism and the apostasy and the heresy well westcott and hort were followed by
  217. other german liberals such as the nestles now some of you preachers have heard of the nestle on text or the nestle text
  218. they were germans again german rationalists and when they died another man by the name of kurt hollande and then is also
  219. his wife barbara second wave i should say he was divorced and remarried but kurt and barbara hollande
  220. continued to to work with a critical text when i was in seminary we used the uh i think the 23rd or fourth edition of the
  221. nestle alond text which is one variety of the modern critical text and coming to american shores then after
  222. world war ii there were men like bruce medskur who went on to become the president of princeton theological seminary and he
  223. was a classic liberal classic a modernist apostate others such as cardinal martini the
  224. roman catholic church these all collaborated and labored together to produce the the the the recent manifestations of the critical attacks
  225. either the nestle on variety of it or the other side of it's called the united bible societies texts the nestle on text is in its 28th
  226. edition that means that over approximately the last 100 years it has changed 28 times now we print books and and we
  227. occasionally get into second and third editions of a book and and usually when a a book goes into a second and third edition it's because changes are being
  228. made usually titles are being corrected um sometimes i'll i'll adjust some some information in the book add some
  229. information delete some information but there are changes uh the nestle on text has changed 28 times in the last 100 years i thought the word of god never
  230. changed the united bible society text is in its fourth edition
  231. and in in recent decades these two have been collated together and and this is where this nu business comes the end for the nestle alongside and the you for the
  232. the united bible society cited the nu text but it's all essentially the same and uh but the lineage of the critical text and remember this tonight
  233. particularly students here the lineage of the critical text is a whose who of heretics apostates and theological liberals
  234. versus missionaries and martyrs what a difference well a fourth area of difference between the critical text and the the
  235. traditional text and that is manuscript support this is interesting on the tr on the traditional text side 99
  236. of existing or the technical word is extant manuscripts support the traditional text 99 percent
  237. there are the the the conventional wisdom is there are six thousand manuscripts that uh scholars are aware of and and just
  238. recently dr brown and others have been made aware of another thousand manuscripts at the scriptorium at mount ethos
  239. adjacent to thessalonica or thessalonica however you want to pronounce it in greece and they all are support the traditional text
  240. now you do the numbers uh the critical text comprises about 45 manuscripts
  241. in reality only two and and for all practical purposes only one ninety percent of the modern critical
  242. text is based upon vaticanus departing reluctantly to sinaticus about eight percent and and the other two percent from a variety of of miscellaneous texts
  243. and that's where the word eclectic comes from but principally two manuscripts
  244. vaticanus 90 cyanaticus about 8 percent versus
  245. six or seven thousand manuscripts supporting the traditional text isn't that interesting but they they reject the traditional
  246. text they call it the byzantine text that's another general synonym for the traditional text they reject the byzantine manuscripts
  247. and consider them having the evidence of one because they all are supposedly later in their dating
  248. uh but the vast majority of existing manuscripts today support the traditional text well number five a fifth reason here tonight
  249. uh or fif difference i should say between the critical text and the received text and that is church usage
  250. versus the oldest and best mantra and and really this is the nub of the debate right here tonight the the basis for acceptance of one or the other are
  251. one of these two rationales i'm about to present to you the the traditional text has been used by virtually all bible believing churches across the ages to
  252. this present day it has been received
  253. by churches across the centuries to this present day from the church at antioch to the waldenses to tyndale to the modern
  254. fundamentalist movement the basic bible has been traditional text bibles and on the english world it's the king james bible which
  255. incidentally and by the way has more copies than any other bible in the world uh it's estimated that king james bible has 6 billion copies in print that's
  256. more than any other translation that's more than all the rest put together and either that is a fluke of history and a coincidence of history
  257. or maybe god had something to do with that and if we want and by the way i'm of the opinion this is just for my my i won't
  258. go into it here tonight why but i i i'm of the opinion that 90 of fundamentalists today use the king james bible
  259. and and you hear the other side and they make us think that we are the minority and that we are the the outliers and and that we
  260. uh are well the minority but the fact is i in in my view in my opinion 90 of fundamentalists now i'm not talking
  261. about the evangelical mainstream but 90 of fundamentalists still use the king james bible and if we want to play the oldest game
  262. then there are fragments of scripture supporting the traditional texts which date to about 66 a.d
  263. and the term receive text and its latin version texas receptus and it's its abbreviation tr stems from the fact that virtually all
  264. bible believing churches through the ages have used the traditional text they received it in the year 1633 the elsevier brothers
  265. in holland who were bible printers uh proclaimed textum ab omnibus receptum which is latin meaning a text now received by all
  266. now that's the first time they the that the term textum receptus appeared and uh
  267. that was 100 years after erasmus but but be that as it may now on the other side of the critical text their mantra is that their bibles
  268. their translations their their text is based on the oldest and the best as mentioned earlier the the the we believe we think and there's reason to
  269. believe that uh particularly vaticanus was uh through the commissioning of of of constantine
  270. uh to eusebius to produce these old manuscripts one of which is eventually wound up in the vatican library
  271. i want to give you the the non-conventional evidence of recent years that that's it's very interesting
  272. and the claim of vaticanus and and cyanaticus being the best manuscripts is almost ludicrous in fact it is ludicrous
  273. uh sinaiticus is a textual mess with thousands of obvious redactions recessions and changes uh it in fact is one of the worst
  274. available manuscripts for ascertaining original form it's a mess and it uh it was pointed out last night that you can find
  275. more places where the the the tech or sinaiticus and and vaticanus disagree them places where they agree
  276. uh but here's what's what's curious and what's developing as we speak a man by the name of constantine simone
  277. yosemites claimed that cyanaticus was in fact an old parchment that he found at mount ethos
  278. in the year 1839 and he copied a a greek other another greek text and and and and
  279. that is what cyanaticus is in other words a forgery and he's producing it for the uh the tsar of russia to be sold to make money on
  280. and if that is true and there is some very strong and i believe credible evidence that supports that position
  281. what we have in in sinaiticus is a counterfeit it's a forgery and he
  282. he treated the pages of the parchment to make it look like they were really old now vaticanus
  283. was first indexed and recorded in the vatican library if my memory serves me in the year 1372 14th century
  284. and there are clear signs of vaticanus having been overwritten in the 10th 11th and and completely overwritten in the 15th century
  285. meaning it is virtually useless from a paleographic that means a study of writing or or or of critical origins it's not best by any stretch
  286. and what we have here is very likely the the essence of again forgery or if you want to use the word counterfeit now over the years i have i've made the
  287. remark that the the critical text and critical text transmission translations are counterfeit but i was speaking
  288. philosophically and figuratively and perhaps spiritually but the evidence mounting now is that they were counterfeits
  289. physically and the whole system of of modern translations whether it's
  290. the niv or the esv or the rsv for all these modern translations are built on counterfeits
  291. very possibly that's amazing well we must hasten i i'm i'm not quite down in my final 10 or 15 seconds uh
  292. brother stringer uh and now let me just skip uh what i was going to say in point six i've already
  293. basically said but let me just take a few minutes here tonight and and share with you alterations in the text the we've
  294. touched mainly on external associations of these texts their their origins their editors uh whence they came and and who's worked with him but let's look a
  295. little bit into the text tonight fact of the matter is there about 17 verses deleted out of the new testament and scores of partial verses deleted
  296. there are about 7 000 words deleted uh in the critical text manuscripts as opposed to the text used by churches for thousands
  297. of years by thousands of manuscripts and as mentioned gnostic influence i think is apparent particularly in
  298. vaticanus which we believe came from alexandria and there is a diminishing of the person of jesus christ
  299. in the critical text for example in luke chapter 2 and verse 33 in the king james bible the traditional bible
  300. we read in joseph and his mother marveled at those things which were spoken of him all right in the esv
  301. luke 2 33 says and his father and his mother marveled at what was said about him hey hold the phone there folks
  302. was joseph the father of jesus no that's heresy that is a direct denial of the virgin birth that is a a dim a dimunition that
  303. is a diminishing of the person of jesus christ in luke 6 48 we read and when the flood arose the stream beat vehemently upon
  304. the house and they could not sh and it could not shake it for it was founded upon a rock eos v says and when the flood arose and
  305. the stream broke against that house and could not shake it because it had been well built well jesus is the rock once again he's he's deleted
  306. and i'm not particularly trying to pick on the esv they're just faithfully translating the critical text someone said the esv is a very faithful and
  307. accurate translation yes it is it's a faithful and accurate translation of the critical text the counterfeit text
  308. acts 8 37. i believe brother brown pointed this out last night and he answered and said i believe that jesus christ is the son of
  309. god as philip speak to the ethiopian eunuch that verse's entire in its entirety is
  310. omitted from the critical text again a diminishing of the person of jesus christ ephesians 3 9 who created all things by
  311. christ jesus esv says who created all things notice they've deleted jesus christ as as creator
  312. i'm just hastening here there's so many we could touch on we don't have time revelation 1 11 saying i am alpha and omega the first and the last esv says
  313. saying uh write what you see in a book the leading elephant omega the beginning of the end
  314. there is a disconnect in the critical text between jesus as lord and jesus as christ uh luke 22 31
  315. and the lord said simon simon behold satan hath desire to have you in the esp it just says simon simon behold simon hath demanded to have you
  316. they leave out lord lord luke 23 42 and he said unto jesus lord remember me when thou comest unto thy
  317. kingdom uh esv says and he said jesus i remember me they'll eat lord our time is running and uh and just a few other things here tonight
  318. where uh there's a disconnect between jesus christ and there are dozens and scores of these instances i'm just giving you
  319. just a few examples john 4 42 and said unto the woman now we believe not because of the saying before we have heard him ourselves and know
  320. that this indeed is the christ the savior of the world esv says for we have heard for ourselves and know that this is indeed the savior notice a disconnect
  321. from christ john 6 69 and we believe and are sure that thou art that christ the son of the living god and the esv it says and we
  322. have believed and have come to know that you are the holy one again disconnecting jesus as christ and we can go on and on and on uh i just
  323. don't have the time tonight i promise with a string i'd give him 15 seconds but let me just summarize it here and we'll be done
  324. the traditional text of the new testament is the word of god the critical text is a corrupt counterfeit
  325. the traditional text can be traced through bible believing people from antioch to this present hour the lineage of the critical text is a who's who of
  326. heretics apostates and unbelievers 99 of the manuscripts support the traditional text
  327. the mantra the critical text is based upon that's based upon the oldest and the best when in fact it's not the oldest nor certainly is it the best
  328. the critical text and its modern translations have clearly altered the text whether it was done by simonides or
  329. somebody else but it's clearly been altered and messed with in sinaiticus and vaticanus uh number seven there is a clear pattern of diminishing the person
  330. and work of jesus christ when you go look for it in critical text translations and so students here tonight
  331. particularly i think the preachers have already come to this conclusion but students here tonight just stay with the king james bible
  332. maybe some of the details here have gone over you you won't remember some of the dates and some of the names and things that i've mentioned here tonight but
  333. just remember stay with the king james bible because it is the word of god in the english language father thank you for your word you've
  334. given us your words and we have received them and bless as we continue this evening
  335. and i ask it in jesus name amen

Zum Nachlesen

King-James-BibelDie King-James-Bibel (KJB; englisch King James Version (KJV), King James Bible (KJB) und Authorized Version (AV)) ist eine englische Übersetzung der Bibel. Historisch-kritische Methode (Theologie)Die historisch-kritische Methode gilt heute in der evangelischen und katholischen Theologie als Standardmethode der Bibelauslegung. In der exegetischen … Codex SinaiticusDer Codex Sinaiticus enthält zusätzlich zum Alten und Neuen Testament zwei frühchristliche Schriften: den Barnabasbrief und den „Hirten“ des Hermas. Erhalten … Neues TestamentDie Schriften des NT lassen sich in vier Textgattungen einteilen: Erstens die vier Evangelien, die Jesu Leben, Sterben und Auferstehen erzählend entfalten, …