Spinning in circles.
KJV Versions.
Discussion in 'Bible Versions & Translations' started by 37818, Mar 19, 2021.
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Allen's Translating for King James is available at Archive.org. What purports to represent the original Rheims NT can be found online HERE (unfortunately, does not seem to have the marginal notes).
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LOL, remember the Easter thread? When the notes in margin of Geneva Bible didn't count ?
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The part of Rheims in the making of the English Bible : Carleton, James G. (James George), 1848-1918 : Free Download, Borrow, and Streaming : Internet Archive -
The part of Rheims in the making of the English Bible : Carleton, James G. (James George), 1848-1918 : Free Download, Borrow, and Streaming : Internet Archive -
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I just acknowledged the truth that the marginal notes are not part of the text, and I had made an accurate statement concerning the text of the Geneva Bible. You incorrectly tried to claim that my accurate statement concerning the text of the 1560 Geneva Bible was supposedly wrong because of something stated in a marginal note. You failed to prove that there was anything wrong with my accurate statement concerning the text of the Geneva Bible. -
Concerning 1 Peter 4:9, Allen suggested that “this translation in the A. V. joins the first part of the sentence from the Rheims Bible to the final phrase of the Protestant translations” (p. 30). -
Beza and Revelation 16:5 - King James Version Today
What is your goal in pointing this out? To have me come to a point where I doubt that God is incapable of preserving His Words in a Bible? I’m certainly not here to “win” as you’ve stated but you may be, I’m just sharing what I believe to be the truth. -
Can you say the same? -
“We must be careful not to think that 1 Timothy 6:10 is condemning money itself. The condemnation is against the "love" of money. Hence misguided are the criticisms that money did not exist during Lucifer or Adam's time or that money does not cause certain evils. It is the "love of money" that has existed from time immemorial. This love of money is the love of having more of X in order to have more of Y which belongs to another person. Hence the love of money is the act of coveting. "Covet" means "to feel inordinate desire for what belongs to another" (Merriam-Webster). The context of 1 Timothy 6:10 makes a connection between this love of money and the act of coveting, for the two are the same:
"For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows."
Even without being philosophical, common sense dictates that people love money because they love having more of what belongs to other people. One could have this kind of love whether or not money exists as a physical object. This "love of money", or the act of coveting, certainly existed at the time of Lucifer's rebellion and man's original sin. Lucifer coveted God's throne (Isaiah 14:13) and man coveted the forbidden fruit. Hence it can be said that the love of money is the root of all evil.”
Did you miss this:
“In the first place ALL Bible translations frequently place a definite article "the" when it is not in the Greek text and omit it when it is there in the Greek. Even the Holy Ghost does the same thing when we compare the gospels of Matthew, Mark, Luke. Often the definite articles are found in a phrase in one gospel and not in the other.
This is not uncommon nor inaccurate in the least. There are several examples of both in all versions right here in 1 Timothy. A small sampling of examples are found in I Timothy 3:16. There is no definite article before "the" flesh, "the" Spirit and "the" world, yet all versions put them in the English text.
Likewise the definite articles are not translated in the NASB in 1 Tim. 6: 1 in 'the' masters, 'the' God and 'the' doctrine.” -
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Why do you seek to demand that others say or believe your assertion that you have not proven to be true?
You can deceive yourself by believing claims or assertions that are not true and that are not scriptural.
There are actual verifiable facts that would conflict with your belief. It is a fact that the KJV does not provide an English rendering for every original-language word of Scripture in its underlying text, which would mean that the KJV could not preserve every word. The Church of England makers of the KJV acknowledged that fact in some of their marginal notes in the 1611 edition. The Bible doctrine of preservation concerns the specific words given by inspiration of God to the prophets and apostles, and not the English renderings in the KJV.
It is also a fact that typical post-1900 editions of the KJV [excluding the 1611 reprint editions and the 1873 Cambridge edition by Scrivener] add over 150 whole words that were not in the 1611 edition of the KJV, and that they omit some words that were found in the 1611 edition. It is a fact that there are proven errors in the 1611 edition of the KJV so that the 1611 edition could not have perfectly preserved God's words. -
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In 1902, direct proof that the KJV translators consulted and made use of the 1582 Rheims had not yet been discovered so that Gordon Campbell observed that "the lack of proof meant that scholars such as Charles Butterworth could play down the notion that Reims was an important source for the KJV" (p. 133).
Gordon Campbell observed: "Proof that the translators had used Reims emerged in 1969" (p. 133).
Perhaps the evidence discovered by Ward Allen confirms Carleton's study and contradicts Butterworth's attempt to play down the direct influence of the Rheims on the KJV. The findings of Ward Allen may indicate a greater influence of the Rheims instead of a lesser one.
Ward Allen maintained that "the Rheims New Testament furnished to the Synoptic Gospels and Epistles in the A. V. as many revised readings as any other version" (Translating the N. T. Epistles, p. xxv). Ward Allen and Edward Jacobs claimed that the KJV translators "in revising the text of the synoptic Gospels in the Bishops' Bible, owe about one-fourth of their revisions, each, to the Genevan and Rheims New Testaments" (Coming of the King James Gospels, p. 29).
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