Is the KJV's rendering the most accurate in these ten passages?

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Waldenses Bible translations listed in the chart would differ significantly with the KJV.

Baptist historian Thomas Armitage wrote that “he [Peter Waldo] employed Stephen of Ansa and Bernard Ydross to translate the Gospels from the Latin Vulgate of Jerome into the Romance dialect for the common people, as well as the most inspiring passages from the Christian Fathers” (History of the Baptists, I, p. 295). Andrea Ferrari wrote that “Waldo of Lyons paid some clergy to translate parts of the Bible from the Vulgate” (Diodati’s Doctrine, pp. 71-72). Paul Tice confirmed that Waldo “enlisted two clerics to translate various parts of the Bible, including the four Gospels, into the native Provencal language” (History of the Waldenses, p. vi). H. J. Warner maintained that the base for this translation was “for the most part the Vulgate of Jerome” (Albigensian, II, p. 222). Warner noted that Stephen de Ansa, a [Roman Catholic] priest, translated some books of the Bible into the Romance tongue while another priest Bernard Udros wrote his translating down for Peter Waldo (p. 221). Glenn Conjurske affirmed that “the medieval Waldensian version in the old Romance language [was] translated from the Vulgate” (Olde Paths, July, 1997, p. 160). KJV-only author Ken Johnson wrote that “we openly grant this” [“the fact Waldo used the Vulgate as the basis of his translation”] (Real Truth, p. 21).

Deanesly wrote that “the earliest existent Waldensian texts, Provencal, Catalan and Italian, were founded on a Latin Bible, the use of which prevailed widely in the Visigothic kingdom of Narbonne, up to the thirteenth century” and that this Latin Bible “is characterized by a set of peculiar readings, amounting to over thirty, in the Acts of the Apostles” and these same readings appear in “the early Provencal, Catalan and Italian Bible” and “in the Tepl manuscript” (Lollard Bible, pp. 65-66). Deanesly referred to this Latin Bible as “the Visigothic Vulgate” and indicated that it was later superseded by the Paris Vulgate (p. 66). James Roper maintained that the two Provencal versions “are derived from the Latin text of Languadoc of the thirteenth century, and hence in Acts contain many ‘Western’ readings of old Latin origin” (Jackson, Beginnings, III, p. cxxxviii). Roper added: “The translators of these texts merely used the text of Languadoc current in their own day and locality, which happened (through contiguity to Spain) to be widely mixed with Old Latin readings” (p. cxxxviii). Referring to Codex Teplensis and the Freiberg manuscript, Roper wrote: “The peculiar readings of all these texts in Acts, often ‘Western’ go back (partly at least through a Provencal version) to the mixed Vulgate text of Languadoc of the thirteenth century, which is adequately known from Latin MSS” (pp. cxxxix-cxl). Roper asserted: “A translation of the New Testament into Italian was made, probably in the thirteenth century, from a Latin text like that of Languadoc, and under the influence of the Provencal New Testament. It includes, like those texts, some ’Western’ readings in Acts” (p. cxlii). Since Languadoc or Languedoc was the name of a region of southern France, especially the area between the Pyrenees and Loire River, and since Narbonne was a city in southern France in the same region and it was also the name of a province or kingdom in this area, both authors seem to have been referring to the same basic region. For a period of time, this area was not part of the country of France. The Catalan, Provencal, and Piedmontese dialects are considered to be dialects of the Romaunt language, the vernacular language of the South of Europe before the French, Spanish, and Italian languages were completely formed. The above evidence indicates that the mentioned Waldensian translations were made from an edition of Jerome’s Latin Vulgate that was mixed with some Old Latin readings, especially in the book of Acts. William Gilly had the Romanunt Version of the Gospel of John printed in 1848. L. Cledat had the N. T. as translated into Provencal printed in 1887 (Warner, p. 68).

Glenn Conjurske cited Herman Haupt as maintaining that “the old Romance, or Provencal, Waldensian version invariably reads Filh de la vergena (‘Son of the virgin’) instead of ‘Son of man’--except only in Hebrews 2:6, where (of course) it has filh de l’ome, ‘son of man’,” and Conjurske noted that he verified Haupt’s claim (Olde Paths, June, 1996, p. 137). H. J. Warner observed that “in St. John 1, the Romance version had ‘The Son was in the beginning,‘ and in verse 51 ‘The Son of the Virgin’ for ‘the Son of Man,‘ and so throughout all the Dublin, Zurich, Grenoble and Paris MSS. in every corresponding place” (Albigensian, II, pp. 223-224). William Gilly maintained that “wherever the words, Filius Hominis (Son of Man), occur in the Vulgate, they are translated Filh de la Vergena (Son of the Virgin), throughout the whole of this Version of the New Testament” (Romanunt Version, p. xliii).

James Todd described a Waldensian manuscript preserved at Dublin that has the New Testament with the books of Proverbs, Ecclesiastes, Cantica, Wisdom, and Ecclelsiasticus in the Romance dialect (Books of the Vaudois, p. 1). Todd noted that its Gospel of Matthew includes “the prologue of St. Jerome.” Todd observed: “No intimation of the apocryphal or uncanonical character of the books of Wisdom and Ecclesiasticus occurs in the MS” (Ibid.). In an appendix of Todd’s book, Henry Bradshaw described some Waldensian manuscripts preserved at Cambridge, noting that Morland Manuscript A includes “a translation of Genesis 1-10 from the Vulgate” (p. 216). Bradshaw noted that Morland Manuscript C included a translation of Job chapters 1-3 and 42 from the Vulgate and “a translation of the whole book of Tobit from the Vulgate” (pp. 215-216).

Glenn Conjurske observed that the “Codex Teplenis is a fourteenth-century manuscript, which has never been modified at all, but exists today just as it did in the fourteenth century, and just as it was written by the scribes who wrote it” (Olde Paths, June, 1996, p. 138). Glenn Conjurske pointed out that Codex Teplensis included the Epistle Czun Laodiern, “to the Laodicens” (p. 133). He noted that this manuscript included a list of Scripture portions to be read on certain holy days and saints’ days and at the end included a short treatise on “the seven sacraments” (pp. 133-134). Out of the eighty-two places where the N. T. has “son of man,” Conjurske pointed out that “the Tepl manuscript reads ’son of man’ only seven times, all the rest having ’son of the virgin’” [sun der maid or meid or another spelling variation] (p. 137; also Oct., 1996 issue, p. 240). He affirmed that the “Teplensis itself reads heilikeit, that is, ’sacrament’” at several verses (Eph. 1:9, 3:3, 3:9, 5:32; 1 Tim. 3:16) (p. 139). Conjuske concluded that “it is an indubitable fact that the version contained in Codex Teplensis closely follows the Latin Vulgate and differs in a myriad of places from the Textus Receptus and the King James Version” (pp. 139-140). According to J. T. Hatfield‘s examination of this text, some other example differences include that the Tepl has “Jesus” at Acts 9:20 where the KJV has “Christ,” “his name” at Acts 22:16 where the KJV has “name of the Lord,” “Lord God” at Revelation 1:8 where the KJV has “Lord,” and “Jesus” at Revelation 22:17 where the KJV has “Jesus Christ.”

 

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Verified facts from the Bibles on the modified chart by Shawn Brasseaux posted by Alan Dale Gross, on the lists by KJV-only authors in their pure stream of Bibles or good line of Bibles or good tree of Bibles would refute the KJV-only claims and conclusions that KJV-only advocates draw from them and would expose the KJV-only use of double standards and KJV-only apples and oranges comparisons. It seems that KJV-only advocates are uninformed or misinformed concerning many of the actual Bibles that they list on their pure stream or good line of Bibles. KJV-only advocates appeal to Bibles on their pure stream that would contradict their own inconsistent, unproven KJV-only conclusion.

KJV-only advocates list the Syriac Peshitta on their pure streams of Bibles, but they ignore or omit the English translations of the Peshitta such as 1851 Murdock's English New Testament, the 1933 Lamsa Bible, the 2018 English translation by Glenn David Bauscher, and the 2020 Peshitta English NT edited by George Kiraz. They do not include English Bible translations of the Syriac Peshitta on their pure streams of Bibles perhaps because facts from them would refute their KJV-only conclusion. English Bible translations of the old Syriac Peshitta would provide actual facts that are problems for inconsistent, erroneous KJV-only reasoning.

In the second appendix of a reprint of Murdock's translation of the Peshitta, Isaac Hall stated that the Peshitta "ranks in merit with our English version, or with the German of Luther, for happy, close, and idiomatic rendering" (p. 491). Terry Falla wrote: "Though given in printed editions, these passages [Luke 22:17-18, John 7:53-8:11] are wanting [lacking] in all MSS. of the Peshitta, and so far as now known, were not originally included in that version" (A Key to the Peshitta Gospels, pp. xix-xx). In the second appendix of a reprint of Murdock's translation, Isaac Hall maintained that none of the manuscripts of the Peshitta "contain the story of the adulteress, John 7:53 to 8:11, nor the text of the three Heavenly Witnesses, 1 John 5:7, nor Luke 22:17, 18" (p. 495). Scrivener observed that the first printed edition (1555) of the Peshitta by Albert Widmanstadt was "apparently based on manuscript authority alone" and that it did not contain the second epistle of Peter, the second and third epistles of John, Jude, Revelation, John 7:53-8:11, Luke 22:17-18, and doubtful clauses in Matthew 27:35, Acts 8:37, 15:34, 28:29, and 1 John 5:7-8 (Plain Introduction, II, pp. 8-9). Scrivener again asserted that Acts 15:34 “is wanting [lacking] in the Peshitto (only that Tremellius and Gutbier between them thrust their own version into the text)” (Ibid., p. 373). Some later printed editions of the Peshitta added or interpolated some of the verses and clauses that are not found in any of the existing manuscripts of the Peshitta.

Bruce Metzger noted that in an examination of Matthew chapters 1-14, "Gwilliam found that the Peshitta agrees with the Textus Receptus 108 times and with codex Vaticanus (B) sixty-five times, while in 137 instances it differs from both, usually with the support of the Old Syriac and/or the Old Latin, though in thirty-one instances it stands alone" (Early Versions of the N.T., p. 61). Edward Andrews wrote: “The textual character of the Peshitta New Testament frequently aligns with the Alexandrian textual tradition preserved in early Greek witnesses such as P66 (125-150 C. E.) and P75 (175-225 C.E.), and later in Codex Vaticanus (300-330 C.E.)” (Syriac Bible, pp. 12-13). Edward Andrews asserted: “The Peshitta frequently corroborates early documentary readings preserved in Alexandrian witnesses, especially in places where later Byzantine copying expanded the text” (p. 93).

The Peshitta Syriac Bible has the different reading "Titus" at Acts 18:7. Because of a likeness of ending, a line of Greek is said to be omitted from some Greek manuscripts at John 6:11, and this copying error can be found in the Peshitta Syriac Version. Thus, at John 6:11 the Lamsa Bible, Glenn David Bauscher’s translation of the Peshitta, and George Kiraz’s Peshitta English NT have Jesus distributing the bread to the multitude rather than to the disciples who distribute it to the multitude. At Luke 8:12, Murdock’s New Testament, the Lamsa Bible, the Peshitta as translated by Glenn David Bauscher, and George Kiraz’s Peshitta English NT have "the enemy" where the KJV has "the devil." Bob Ross cited John Gill as noting: "The Syriac version here [John 1:18] renders it, 'the only begotten God'" (Trinity and the Eternal Sonship of Christ, p. 257). The Lamsa Bible has "firstborn of God" at John 1:18 while Murdock's translation and Bauscher’s translation of the Syriac have "the only begotten God." Murdock, Lamsa, Bauscher, and Kiraz have "Isaiah the prophet" at Mark 1:2 instead of “the prophets.” At John 1:28, Murdock, Lamsa, Bauscher, and Kiraz have “Bethany” instead of “Bethabara.” Murdock and Kiraz have “a certain Jew,” Lamsa has “a Jew,” and Bauscher has “a certain Judean” instead of “the Jews” at John 3:25. Murdock’s has “Joseph of Ramath” at John 19:38 instead of “Joseph of Arimathaea.” At Matthew 11:19, Lamsa and Bauscher have “justified by its works” where the KJV has “justified of her children.” At Luke 7:35, Lamsa and Bauscher have “justified by all its works” where the KJV has “justified by all her children.” Murdock’s, Lamsa, and Kiraz’s have “gospel of God” at Acts 12:24 where the KJV has “word of God.” Murdock’s, Lamsa, and Kiraz’s have “Barnabas” at Acts 13:13 where the KJV has “his company.” Murdock’s, Lamsa’s, and Bauscher’s translations of the Peshitta have “the day of our Lord” instead of “the Lord’s supper” at 1 Corinthians 11:20. Murdock’s has “Cephas” instead of “Peter” at Galatians 1:18. Instead of “bishops” at Philippians 1:1, Murdock, Lamsa, and Bauscher have “elders.” At Revelation 1:8, Murdock, Lamsa, and Kiraz have “the Lord God” where the KJV has “the Lord.” Murdock has “O Lord our God, the Holy,” Lamsa has “O our Holy Lord and God,” and Bauscher has “Our Lord and Our God” at Revelation 4:11 where the KJV has “O Lord.” Murdock, Lamsa, Bauscher, and Kiraz have "eagle" at Revelation 8:13 instead of "angel." At Revelation 14:4, Murdock and Lamsa have “redeemed by Jesus” where the KJV has “redeemed.” These four English translations of the Peshitta Syriac Bible have “tree of life” instead of “book of life” at Revelation 22:19. Do Bradley and other KJV-only advocates accept these readings or renderings in the Peshitta as accurate and as being a direct link to the handwritten documents of the apostles?

Along with other differences, there are also several other omissions besides the whole verses listed earlier and some additions in the Peshitta when compared to the KJV. At Matthew 27:9, Murdock’s, Lamsa’s, and Bauscher’s translations omit “Jeremy.” As translated into English, the Peshitta does not have "God" at Mark 12:32, and it does not have the last half of Matthew 27:35. Two phrases [“by them of old time”] are omitted at Matthew 5:27. At Matthew 25:13, a clause [“wherein the Son of man cometh”] is omitted. Another clause [“as they went to tell his disciples”] is missing at Matthew 28:9. Several words [“into the fire that never shall be quenched”] are omitted at Mark 9:45. At Mark 11:20, Murdock’s and Lamsa omitted two phrases [“in the name of the Lord“]. The first half of Acts 9:6 is omitted. At Acts 28:16, several words [“delivered the prisoners to the captain of the guard”] are omitted. One commandment [“thou shalt not bear false witness”] is omitted at Romans 13:9. At Colossians 1:14, a phrase “through his blood”] is not found. Several words [“I am Alpha and Omega, the first and the last”] are missing at Revelation 1:11. The clause “which are in Asia” is also omitted at Revelation 1:11. The phrase “unto me” or “to me” after “saying” at Revelation 1:17 is not found in the Peshitta.

In some verses, English translations of the Peshitta may have additional words such as “the river” at Matthew 3:6, “it is I; be not afraid“ or “do not be afraid“ at Luke 24:36, “in Hebrew“ at John 20:16, “over Egypt” at Acts 7:18, “surnamed Agrippa“ at Acts 12:1, “to Antioch“ at Acts 12:25, “of the Lord” at Acts 14:25, “of Jesus“ at Acts 16:7, “in him“ at Romans 3:22, “the son of Nun” at Hebrews 4:8, and “a third part of the earth was burnt up” at Revelation 8:7. At Matthew 28:18, the Peshitta Syriac added the following words as translated in the Lamsa Bible: "just as my Father has sent me I am also sending you." At Acts 14:10, the Lamsa Bible has the phrases "in the name of our Lord Jesus Christ" which is not found there in the KJV. At Acts 14:10, the Peshitta English NT edited by George Kiraz has the phrases “in the name of our Lord Jesus the Messiah.”

At Matthew 10:8, the Lamsa Bible, Bauscher’s translation, and Peshitta English NT edited by George Kiraz do not have "raise the dead," which is also not found in the Greek Majority Text. Murdock’s has “raise the dead” in brackets with a marginal note that stated “omitted in most copies.” Dean Burgon believed that this clause "raise the dead" did not belong in the text since it is only found in one out of every twenty manuscripts (The Revision Revised, p. 108).

The Syriac Peshitta would differ far more with the KJV than the NKJV supposedly does, exposing KJV-only use of double standards in omitting the NKJV from their pure stream of Bibles.