(This article first appeared in 1985 in "The Thayer Street Messenger." It is based, in part, on Bruce Metzger's THE TEXT OF THE NEW TESTAMENT, Oxford University Press, 2nd ed.)

The inspired word of God was and is free from error, being the work not merely of men, but of men directed by the Spirit of God (2 Pt. 1:20-21, Acts 1:16, 2 Tim. 3:16). Translations of that word, however, are subject to the limitations of human ability, and therefore, are imperfect. Moreover, errors arise not only in the process of translating from the original languages utilized by God to other languages, but also due to the fact that translations are made from texts of God's word in the original languages, texts which are themselves imperfect in varying degrees. This last point is that with which we shall concern ourselves in this study, and especially as it has to do with the King James Version.

No scriptures exist today in the hand of the original writer. Rather hand-made copies, and in reality, copies of copies, of the originals exist, some very ancient. These are called manuscripts. These manuscripts are imperfect copies, containing the same kinds of errors that slip into hand-made copies of any piece of literature, whether it be a work of Shakespeare, Homer, or a book report for school.

Translators work with compilations of these manuscripts. These compilations represent the efforts of men to weed out the errors (interpolations, omissions, and substitutions) of each individual manuscript by comparing various manuscripts, and arrive at a text which represents as accurately as possible the original text of the scriptures. This process is referred to as textual criticism.

Over five thousand manuscripts, including several from as early as the third century, are available to textual critics today. Some of these include virtually the entire Bible, while others contain only certain books, or groups of books of the Bible. Some are mere fragments. Such extensive manuscript evidence contributes to the ability of modern textual critics to present us with a reliable text of God's word.

However, such extensive and ancient manuscript evidence was not available at the time the King James Version was translated. Even such manuscript evidence as was available was not used as effectively as it could have been in attempting to determine the original text.

After Erasmus' text had seen several revisions, Robert Estienne, commonly referred to as Stephanus, published successive editions of a Greek text. His first two editions were compounds of Erasmus' text and the Complutensian text. However, the third edition (1550) was based primarily on the fourth and fifth editions of Erasmus' text. This 1550 edition gained wide acceptance in England, and for many is synonymous with the Received Text.

However, it was not until 1624 that the phrase, Received Text, or in the Latin, Textus Receptus, was actually coined, and then it was from the preface to the third edition of a Greek text published by Bonaventure and Abraham Elzevir. The words were, as described by Bruce Metzger, part of "a more or less casual phrase advertising the edition (what modern publishers might call a 'blurb')." The phrase boasted in Latin that the text presented was "the text which is now received by all." Thus came the phrase Textus Receptus, or Received Text.

The text published by the Elzevir brothers was mainly taken from a text published by Theodore de Beza in 1565. Beza's text showed its heritage from that of Stephanus, and ultimately from that of Erasmus. It is this basic text, common to Erasmus, Stephanus, Beza, and the Elzevir brothers, which lies behind all the protestant translations into English that were made from the Greek language prior to the nineteenth century, including the King James Version. According to The New Schaff-Herzog Encyclopedia of Religious Knowledge, "The textus receptus...resolves itself essentially into that of the last edition of Erasmus."

As we stated before, no translation is due the reverence which many have toward the King James Version. Moreover, while the King James Version represents a scholarly translation from the Greek, because of the Greek text which lies behind it, it is perhaps even somewhat less deserving of such high esteem than some other translations. Bruce Metzger writes,

So superstitious has been the reverence accorded the Textus Receptus that in some cases attempts to criticize or emend it have been regarded as akin to sacrilege. Yet its textual basis is essentially a handful of late and haphazardly collected minuscule manuscripts, and in a dozen passages its reading is supported by no known Greek witness. (The Text of the New Testament, p. 106)

The vast majority of textual variations between the Textus Receptus and later texts (which are based to a large extent on older manuscripts that have been discovered or made available only in the last 150 years) are of no significance whatever. Often, variants are such that they are not at all distinguishable after being translated into English. At other times the variants merely represent the attempt of some scribe to supplement one synoptist's account with a detail legitimately provided in the account of another synoptist. However, occasionally the variations are more serious.

Although much credit is due to Erasmus for having made a Greek text available at all, the text which he presented was not of good quality. The half dozen manuscripts used by Erasmus were all of late origin. Most, if not all, were from the fifteenth century, while two may have been made as early as the twelfth century. He had only one manuscript which contained the book of Revelation, and it was missing the final leaf, which had contained the last six verses of Revelation. For these verses, Erasmus turned to the Vulgate, a Latin translation of the scriptures. Erasmus translated the Latin back to Greek. Thus, for those verses, it was a contrived Geek text which eventually came to be translated into English in the King James Version. Trying to discover the original Greek text by looking at a Latin translation is a little like trying to discover the exact ingredients used in making a German chocolate cake by tasting it. While your guess may be close, you will not be exactly right. Thus some words which have never been found in any Greek manuscript were incorporated into Erasmus' text, and in turn, into the Textus Receptus and the King James Version. For example, at Revelation 22:19, the phrase, "book of life" in the King James Version should be "tree of life" according to all known Greek manuscripts.

In other passages also, Erasmus took into his text words and phrases found in the Latin Vulgate, but supported by virtually no Greek manuscripts. Thus in Acts 9:5-6, the King James Version inherits from the Vulgate by way of Erasmus the following words:

...it is hard for thee to kick against the pricks. And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him...

We should note that these words do legitimately belong in Paul's account of his conversion as recorded by Luke in Acts 26 (verses 14-15), and therefore no factual error has been introduced in this instance.

Among the criticisms levelled at Erasmus one of the most serious appeared to be...that his text lacked part of the final chapter of I John, namely the Trinitarian statement concerning 'the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth' (I John v. 7-8, King James version). Erasmus replied that he had not found any Greek manuscript containing these words, though he had in the meanwhile examined several others besides those on which he relied when first preparing his text. In an unguarded moment Erasmus promised that he would insert the Comma Johanneum, as it is called, in future editions if a single Greek manuscript could be found that contained the passage. At length such a copy was found - or made to order! As it now appears, the Greek manuscript had probably been written in Oxford about 1520 by a Franciscan friar named Froy (or Roy), who took the disputed words from the Latin Vulgate. Erasmus stood by his promise and inserted the passage in his third edition (1522), but he indicates in a lengthy footnote his suspicions that the manuscript had been prepared expressly in order to confute him. (The Text of the New Testament, p. 101)

In the time since Erasmus, among all the Greek manuscripts that have been examined, only three more, all of late date, have been found which include the passage, and it apparently comes to these from the Vulgate, not from earlier Greek exemplars. These three include one sixteenth century manuscript, one manuscript which is said to be from either the fourteenth or sixteenth century, and one twelfth century manuscript which has the passage added in the margin by a seventeenth century hand. In spite of the obvious lack of authenticity this passage, which probably originated as an attempt to augment the case for trinitarianism, is today included in the King James Version as if it were part of the inspired word.

Clearly, some of the passages included in the Textus Receptus, and consequently in the King James Version, are woefully lacking in credentials. But as the Textus Receptus became stereotyped, even later editors who were more abundantly supplied with manuscripts, including some from the fourth or fifth century, dared not stray too far from the text of the Vulgate and the Textus Receptus. This was the case until the nineteenth century.

In all our discussion we have not touched upon allegations of much more fundamental shortcomings of the text behind the King James Version. These have to do, not so much with the inclusion of passages supported by virtually no Greek manuscripts, but rather with readings found throughout the Textus Receptus which are supported by many late manuscripts, but which are not found in most of the earliest manuscripts.

These variations are almost always insignificant with respect to the practical meaning of God's word. Typical is the case of Mt. 13:9, where the King James Version has, "Who hath ears to hear, let him hear," while most modern translations (including the American Standard Version, the Revised Standard Version, and the New American Standard Bible) omit the words, "to hear". Most manuscripts include the words. However, the oldest manuscripts, and those considered most reliable by most scholars, omit the words. With reference to the meaning of the text, the variation is insignificant, especially because the words are included in the parallel accounts (Mk. 4:9, Lk. 8:8). Most scholars believe the variation is the result of scribes adding words to Matthew's account from the accounts of Mark and Luke. Such additions to the text seem to be characteristic of the manuscripts on which the Received Text, and therefore the King James Version, is based.

Some may wonder why we have spent so much time discussing variant readings if, in fact, they are as inconsequential as we have asserted. The very point we wish to make is that while the King James Version is a good and reliable translation of the inspired word, it is not itself inspired. It is not due any greater reverence than any other good translation, and it is certainly not due the reverence which it receives among some who believe it alone ought to be used and all others are "innovations". (The King James Version itself was considered a vile innovation by many when it first came out.) The fact is, the King James Version is a good translation, and far better than the paraphrases which are so popular today (e.g. The Living Bible, and The Book, which is a new edition of The Living Bible), but it is not perfect.

Today, some scholars are again asserting that although the manuscripts behind the Received Text are generally of very late date, they should be followed in passages where a variant occurs, even though the oldest manuscripts stand against the reading. Simplistically put, these scholars believe we should follow the reading of the majority of manuscripts instead of the reading of the oldest manuscripts.

In the midst of this debate, the New King James Bible has been published in an attempt to capitalize on the King James Version market. The New King James Bible updates the language of the King James Version, but again follows the Received Text. Hence the New King James Bible includes many readings which are found in a majority of manuscripts but not in the oldest manuscripts. Whether or not this can be justified, the inclusion of passages which have no support among the extant Greek manuscripts certainly cannot be justified. However, the translators of the New Kings James Bible inexplicably duplicated this blunder earlier made by the translators of the King James Version (e.g. see Acts 9:5-6, 1 John 5:7-8, and "book" in Rev. 22:19).

One should not adhere to any translation to the exclusion of all others, and this is certainly true of the King James Version and the New King James Bible. One who uses either of these should also have a copy of one of the newer translations which are not based upon the Received Text. Especially recommended are the American Standard Version and the New American Standard Bible.

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