The Readings of Different Documents


Acts 9:28,29   (Greek NT - Byz./Maj.) Acts 9:28 kai hn met autwn eisporeuomenoV kai ekporeuomenoV eiV ierousalhm kai parrhsiazomenoV en tw onomati tou kuriou ihsou

Notice that the Byz. Greek new testament is exact like the Greek Text of Stephens 1550. This text was in the hands of born again Christians. 

Greek Text of Stephens 1550.

kai hn met autwn eisporeuomenoV kai ekporeuomenoV eiV ierousalhm kai parrhsiazomenoV en tw onomati tou kuriou ihsou

 (Greek NT - Textus Rec.) Acts 9:28 kai hn met autwn eisporeuomenoV kai ekporeuomenoV en ierousalhm

(Greek NT - Textus Rec.) Acts 9:29 kai parrhsiazomenoV en tw onomati tou kuriou ihsou [9:29] elalei te kai sunezhtei proV touV ellhnistaV oi de epeceiroun auton anelein

 (Greek NT - W-H ) Acts 9:28 kai hn met autwn eisporeuomenoV kai ekporeuomenoV eiV ierousalhm parrhsiazomenoV en tw onomati tou kuriou

 (RSV) Acts 9:28 So he went in and out among them at Jerusalem,

(RSV) Acts 9:29 preaching boldly in the name of the Lord. And he spoke and disputed against the Hellenists; but they were seeking to kill him.

KJV) Acts 9:28 And he was with them coming in and going out at Jerusalem. 

(KJV) Acts 9:29 And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him.


Other Examples

The Vatican Greek Text Omits what is in red

KJV) Col 1:2 To the saints and faithful brethren in Christ which are at Colosse: Grace be unto you, and peace, from God our Father and the Lord Jesus Christ.

Col 2:2 That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ;

Eph  3:9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:

Eph  3:14 For this cause I bow my knees unto the Father of our Lord Jesus Christ,

Gal 3:17 And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.

Gal 6:17 From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus.

II Cor 4:10 Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.

II Cor 11:31  The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not.

(ASV) 2 Corinthians 11:31 The God and Father of the Lord Jesus, he who is blessed for evermore knoweth that I lie not.


The Vatican Greek Text and the ASV agree in omitting Jesus

II Cor 5:18 And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;

Vatican  II Cor 5:18 But all things are of God, who hath reconciled us to himself by Christ; and hath given to us the ministry of reconciliation.

ASV  2 Corinthians 5:18 But all things are of God, who reconciled us to himself through Christ, and gave unto us the ministry of reconciliation;


Masoretic and Textus Receptus  -  Essens

Can we depend on the Dead Sea scrolls? How accurate are the Dead Sea scrolls?

The Dead Sea scrolls of the Essens are not reliable for the following reasons. First the Essens have added vowels to the Hebrew text that were not there in the original Masoretic text for the purpose of reading. The addition of these vowels is a proof that the Essens did not know how to chant the Bible. The Bible was song like hymns in the temple and not read. The Jews start teaching their children to chant the Bible and memorize it. Up until the fifteen century the Bible was not dotted and the Jews kept the Bible alive by chanting it. In the fifteen century a Jewish rabbi from Yemen became a Christian and he could not teach any Christian to learn and memorize the whole Bible so he convinced the Bible Society to dot the Bible with the dotting to reveal the vowels and the dotting to reveal the chanting. Students studying the Bible in Hebrew they can read the vowel dotting but nobody at the present know how to read the dotting for chanting. Israel has a reward for anybody who will be able to deciphers the music in the Bible.

When copying (1) the Bible the scribe must read and pronounce aloud each word as he copies it to avoid making mistakes. When three mistakes are found in a manuscript they must correct these mistakes and then burry the manuscript not to be used again. They reverence  the Word of God and they will not burn it or destroy it but they can burry it. The Dead Sea scrolls were found buried in caves which means that these scrolls were discarded for having mistakes.

What is your opinion of a scholar who corrected the Masoretic text with corruptible dead sea scrolls? Correct the perfect Masoretic text with buried miscopied texts. The Masoretic text which was dotted by and then was printed and was checked by the rabbi who became a Christian and chanted the Bible to music. My Hebrew teacher said if there is one mistake it will appear as he sang the Bible after they printed it.

If we believe that the Lord Jesus Christ is God became flesh and he knows every thing then when he read the bible in Capernaum he never said throw this bible and get me the right Bible from the Essens or from the  Samaritan. 

The Lord Jesus Christ preached the Samaritans but nothing is mentioned of preaching the Essens. John the Baptist stayed not far from where the Essens lived but he never contacted them. If the Essens were pleasing to God, why John the Baptist and the Lord Jesus Christ never referred to them? So we must not correct the word of God the Masoretic text by manuscripts written by Essens because the Lord did not recommend us to listen to them.



Can we correct the Masoretic text with the Septuagint?


Christians in all ages never claimed translation as inspired, but they considered it reliable. Never in the church history translator, translated the bible from a translation to the original except in our times. Now we see some believe KJV is inspired and they want to correct the original manuscripts from KJV. Another group changed the Masoretic Hebrew text using the Septuagint. They are correcting the inspired Word of God with the translation of man. The Bible declares the Bible as inspired, but no where the Bible declares that God inspired the translations. We also have to remember that the Septuagint was tempered with. “The labours of Pamphilus and Eusebius in editing the Septuagint have already been spoken of. They "believed (as did St. Jerome nearly a century afterwards) that Origen had succeeded in restoring the old Greek version to its primitive purity". The result was a "mischievous mixture of the Alexandrian version with the versions of Aquila and Theodotion" (Swete, "Introd. to O. T. in Greek", pp. 77, 78).

  Open the Septuagint and look at the bottom of the page and you will find the different readings vary between one forth the page to one half the page. To change the original Masoretic text with the Septuagint you have to decide what reading you have to choose. When we choose what God have said it is no more the word of God. Like the people who believes the Bible contain the inspired word of God, so they pick and choose what is inspired and what is not inspired. So the Bible becomes a man made Bible and not the word of God.


Wescott and Hort

When you start finding faults in the Bible, then you are not a man of faith. You want to write your own Bible. What agrees with your mentality and logic you accept and what does not agree with your limited understanding you want to find a way to change it.So you go to all the mutilated texts to find what suits you. You will be doing what Wescott and Hort have done. ( This passage is taken from the Chicks publication on the Internet.)   “Westcott and his famed partner, Hort, were among the founders of the Ghost Society in the 1850s. Fascinated by the spirit world, their club was dedicated to pursuing knowledge of ghostly encounters with spirits.

It was also Westcott and Hort who worked together to discard the centuries-old preserved words of God upon which the King James English Bible was based, replacing them with a polluted text gleaned from manuscripts provided by the Roman Catholic Church. Little wonder that their texts omitted many Scriptures which the pope found embarrassing! When they were working on this Greek text, preparing to destroy the world's faith in the Greek scriptures which had served generations, they began to worry that things like their "ghost chasing" would undermine their efforts.

Hort cautioned Westcott to hide their strange views saying, "This may sound cowardice I have a craving that our text should be cast upon the world before we deal with matters likely to brand us with suspicion. I mean a text issued by men who are already known for what will undoubtedly be treated as dangerous heresy will have great difficulty in finding its way to regions which it might otherwise hope to reach…"

People who tempers with ghosts they temper with fallen angles or in reality they are witches. Do you ask a witch to tell you which Bible is the right one? No wonder Westcott and Hort preferred the text Arius tempered with and he himself added to what Arius have added and subtracted and changed as the fallen angles dictated to him.


Unhappily, he went to the other extreme. If the Father was absolutely one, where did the Son come in? Arius explained it thus: “The Father existed before the Son. There was a Son come in? Arius explained it thus: “The Father existed before the Son. There was a time when the Son did not exist. Therefore, the Son was created by the Father. Therefore, although the Son was the highest of all creatures, he was not of the essence of God.”  Who's Who In Christian History - Tyndale House Publishers, Inc. - J. D. DOUGLAS

I think Arius was ignorant of the Bible, It seems he never read, “3. Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high:” If the Lord Jesus Christ is the brightness of the glory of God, and He is created then God was darkness. So Arius is speaking about the god of darkness and not the God of light the Lord Jesus Christ. 

 At the end of the council Arius was excommunicated, but within two years he deceived Constantine into thinking he was orthodox at heart. Athanasius, who became bishop of Alexandria in 328, would not have Arius back in the city, and this became a source of unrest, fully exploited by Athanasius’s enemies. Even when the exasperated Constantine sent Athanasius into exile, Arius was refused Communion in the diocese and returned to Constantinople, where he soon died.  Who's Who In Christian History - Tyndale House Publishers, Inc. - J. D. DOUGLAS


In the verse below , “God was manifest in the flesh” KJV and  “he appeared in a body”. NIV   It is clear that the KJV starts a sentence with God, While the NIV starts with He. But we know that He is not the translation of  oV  The right translation is “who”  but the word who in the beginning  of a sentence makes the statement a question. This statement is not a question so they were forced to change it to He. Now the question who have changed the   QeoV” to“oV”? Arius have said, “the Son was created by the Father.”. So Arius aim was in life to prove his point so he tampered with Greek Text and with the Septuagint to reach his aim.  So all the Greek text that reads “oV” are text that were effected by Arius, Pamphilus,  Eusebius or by one of the followers of Arius.



 I Timothy 3:16

Textus Receptus - kai omologoumenwV mega esti to thV eusebeiaV musthrion. QeoV efanerwqh en sarki, edikaiwqh en pneumati, wfqh aggeloiV, ekhrucqh en eqnesin, episteuqh en kosmw, anelhfqh en doxh.

(And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. - KJV)

NA 21 - kai omologoumenwV mega estin to thV eusebeiaV musthrion. oV efanerwqh en sarki, edikaiwqh en pneumati, wfqh aggeloiV, ekhrucqh en eqnesin, episteuqh en kosmw, anelhmfqh en doxh.

(Beyond all question, the mystery of godliness is great: He appeared in a body, was vindicated by the Spirit, was seen by angels, was preached among the nations, was believed on in the world, was taken up in glory. - NIV)

 The labours of Pamphilus and Eusebius in editing the Septuagint have already been spoken of. They "believed (as did St. Jerome nearly a century afterwards) that Origen had succeeded in restoring the old Greek version to its primitive purity". The result was a "mischievous mixture of the Alexandrian version with the versions of Aquila and Theodotion" (Swete, "Introd. to O. T. in Greek", pp. 77, 78). 

Isaiah 14:12

How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations!(KJV)

How you have fallen from heaven, O morning star, son of the dawn! You have been cast down to the earth, you who once laid low the nations!(NIV)

Notice that there is no star at all in the verse in the Hebrew Masoretic text, and it is not even found in the Septuagint. Why the NIV translators put   O morning star,  to prove that Lucifer is the Lord Jesus Christ when they compare Isaiah 14: 12 with Rev. 22: 16 I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star.

The purpose of the new translations is to put doubt in our minds in the original inspired text we have and to let us think that the original text does not exist any more and what we have left is a text that have hundreds of different reading and now these liberal doctors are the ones that can decide for you what is the nearest reading to the original. But these doctors are sick themselves and doubt is their food day and night. They search and read all these liberal ideas to prove they are highly educated and they lead all the men of God astray.


In sitting under the feet of the Lord Jesus Christ He taught me the bible as he promised, “But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.” I John 2:27  The Lord Jesus Christ was reading the Masoretic text every Saturday, and he never one time said this passage here is wrong bring me the Dead Sea Scrolls to read the inspired text. He also never said this text is wrong here if we go to the Septuagint we will find the correct reading there.

The church kept copying the Greek New Testament Bible faithfully to the extent that we have 2143 manuscripts called the Lectionaries manuscripts that are 100% exactly like the Textus Receptus. The 2741 Cursives manuscripts are 99% exactly like the Textus Receptus. Yes the Textus Receptus came from two manuscripts but now we have found that 2143 manuscripts are 100% exactly the same and this proves that these faithful Christians were very careful in copying the Holy Bible to the extent they made Westcott and Hort mad so that when they found manuscripts that support the Textus Receptus they said these are the same copy and our liberal pastors now they have the audacity to say these are a photocopy. Are we so ignorant and naïve that we do not know that photocopying is less then a hundred years old.

Appendix A

It will save lengthy digression if we at once speak of a document which will often have to be referred to on account of its biographical importance, viz., the letter written by Eusebius to his diocese in order to explain his subscription to the Creed propounded by the Council of Nicæa. After some preliminary remarks, the writer proceeds: "We first transmit to you the writing concerning the faith which was put forward by us, and then the second, which they have published after putting in additions to our expressions. Now the writing presented by us, which when read in the presence of our most religious emperor was declared to have a right and approved character was as follows: [The Faith put forward by us]. As we have received from the bishops before us both in our first catechetical instruction and when we were baptized, and as we have learned from the Divine Scriptures, and as we have believed and taught in the presbyterate and in the office of bishop itself so now likewise believing we offer to you our faith and it is thus." Then follows a formal creed [Theodoret, Hist., I, 11; Socrates, Hist., I, 8; St. Athanasius, de Dec. Syn. Nic. (appendix) and elsewhere. Translated by Newman with notes in the Oxford Library of the Fathers (Select Treatises of St. Athanasius, p. 59) and St. Athanasius, vol. I. The translation given here is Dr. Hort's. The words in brackets are probably genuine though not given by Socrates and St. Athanasius].

Alexander, Bishop of Alexandria, excommunicated Arius about the year 320. The Arians soon found that for all practical purposes Eusebius was on their side. He wrote to Alexander charging him with misrepresenting the teaching of the Arians and so giving them cause "to attack and misrepresent whatever they please" (see below). A portion of this letter has been preserved in the Acts of the second Council of Nicæa, where it was cited to prove that Eusebius was a heretic. He also took part in a synod of Syrian bishops who decided that Arius should be restored to his former position, but on his side he was to obey his bishop and continually entreat peace and communion with him (Soz., H. E., I, 15). According to Duchesne (Hist. de l'Eglise, II, 132), Arius, like Origen before him, found an asylum at Cæsarea. At the opening of the Council of Nicæa Eusebius occupied the first seat on the right of the emperor, and delivered the inaugural address which was "couched in a strain of thanksgiving to Almighty God on his, the emperor's behalf" (Vit. Const., III, 11; Soz., H. E., I, 19). He evidently enjoyed great prestige and may not unreasonably have expected to be able to steer the council through the via media between the Scylla and Charybdis of "Yes" and "No". But if he entertained such hopes they were soon disappointed. We have already spoken of the profession of faith which he brought forward to vindicate his own orthodoxy, or perhaps in the hope that the council might adopt it. It was, in view of the actual state of the controversy, a colourless, or what at the present day would be called a comprehensive, formula. After some delay Eusebius subscribed to the uncompromising creed drawn up by the council, making no secret, in the letter which he wrote to his own Church, of the non-natural sense in which he accepted it. Between 325 and 330 a heated controversy took place between Eusebius and Eustathius, Bishop of Antioch. Eustathius accused Eusebius of tampering with the faith of Nicæa; the latter retorted with the charge of Sabellianism. In 331 Eusebius was among the bishops who, at a synod held in Antioch, deposed Eustathius. He was offered and refused the vacant see. In 334 and 335 he took part in the campaign against St. Athanasius at the synods held in Cæsarea and Tyre respectively. From Tyre the assembly of bishops were summoned to Jerusalem by Constantine, to assist at the dedication of the basilica he had erected on the site of Calvary. After the dedication they restored Arius and his followers to communion. From Jerusalem they were summoned to Constantinople (336), where Marcellus was condemned. The following year Constantine died. Eusebius survived him long enough to write his Life and two treatises against Marcellus, but by the summer of 341 he was already dead, since it was his successor, Acacius, who assisted as Bishop of Cæsarea at a synod held at Antioch in the summer of that year.

Dr. Hort in 1876 ("Two Dissertations", etc., pp. 56 sqq.) pointed out that this creed was presumably that of the Church of Cæsarea of which Eusebius was bishop. This view is widely accepted (cf. Lightfoot, art. "Euseb." in "Dict. of Christ. Biog." — All references to Lightfoot, unless otherwise stated, are to this article. — Sanday, "Journal of Theolog. Studies", vol. I, p. 15; Gwatkin, "Studies of Arianism", p. 42, 2nd edition; McGiffert, "Prolog. to C. H. of Euseb." in "Select Library of Nic. and post-Nic. Fathers"; Duchesne, "Hist. de l'Eglise", vol. II, p. 149). According to this view it is natural to regard the introduction, "As we have received" etc., as autobiographical, and to infer that Eusebius had exercised the office of priesthood in the city of Cæsarea before he became its bishop, and had received his earliest religious instruction and the sacrament of Baptism there also.

18) The labours of Pamphilus and Eusebius in editing the Septuagint have already been spoken of. They "believed (as did St. Jerome nearly a century afterwards) that Origen had succeeded in restoring the old Greek version to its primitive purity". The result was a "mischievous mixture of the Alexandrian version with the versions of Aquila and Theodotion" (Swete, "Introd. to O. T. in Greek", pp. 77, 78). For the labours of the two friends on the text of the N. T. the reader may be referred to Rousset, "Textcritische Studien zum N. T.", c. ii. Whether as in the case of the Old Testament, they worked on any definite critical principles is not known.

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