To compare
with the four traditional bibles enumerated above we have
selected the following frequently used contemporary
bibles:
- Contemporary
English Version (1995)
- God’s
Word (1995)
- New
American Bible (1970)
- New
American Standard Bible, Updated (1997)
- New
International Version (1973)
- New
Jerusalem Bible (1985)
- New
King James Version (1982)
- New
Living Translation (1996)
- New
Revised Standard Version (1989)
- The
New Testament and Psalms: An Inclusive Version
(Oxford University Press, 1995)
- Revised
English Bible (1989)
- Today's
English Version (1976)
Before
discussing specific word comparisons, we list in the
following paragraphs five major differences between
Traditional Bibles and Contemporary Bibles:
1.)
Traditional Bible translators use a more formal, literal,
and precise translating technique than is used in
contemporary bibles. Most contemporary bibles reflect a
less precise technique, known as dynamic equivalence.
In essence, this latter technique results in translations
which, in the mere subjective opinions of the
translators, purport to reflect the meanings
rather than the text, and are allegedly more in
accord with the presumed intentions of the original
writers. Some contemporary translators use an even more
extreme translating technique referred to as paraphrase;
wherein the translator simply decides approximately what
the original writers may have meant, and then casts it in
modern colloquial English. The use of these nonliteral
translating techniques accounts for much of the flood of
differing readings found in contemporary bibles.
2.)
Traditional bibles all employ Biblical English.
Contemporary bibles use the secular, colloquial English
currently in use in commerce and the media. Biblical
English has been the historic language of liturgy,
worship, and prayer. It is not, as has often been
alleged, Elizabethan or Shakespearean
language. Biblical English, in fact, has never at
any time been the popular or spoken language anywhere. It
is the language reserved exclusively for the holy
Scriptures and for liturgy, worship, and prayer. It owes
its character to the faithful and literal translation
from the original biblical languages into English. It has
as a matter of history found its acceptance in Scriptures
for more than five hundred years in over ninety percent
of the English-speaking churches throughout the world.
Only in the last half of the twentieth century does one
find secular, colloquial English being used in Bible
translations.
3.) The New
Testament Greek text of traditional bibles, used
continuously for almost two thousand years, is generally
referred to as the Ecclesiastical Text or the Byzantine-Antiochian
Text. The text used as a basis for contemporary
bibles is dramatically different, and is referred to
among scholars as the Alexandrian cluster of texts.
This text was unused and ignored in the Christian
community for over fifteen hundred years, and was first
used in an English-language Bible translation in 1881.
Since then it has become the basis for most contemporary
bibles. The Alexandrian Text used in contemporary
bibles contains almost 3,000 fewer words than the
traditional text, and reflects the secular bias of the
ancient Hellenistic and Alexandrian culture of the third
century A.D.
4.) Most
modern Protestant bibles omit books, totaling over
126,000 words, contained in the Authorized (King
James) Version of 1611. These omitted books are known
as the Apocrypha/ Deuterocanonical Books. The
Apocrypha/Deuterocanonical Books in the Authorized
Version of 1611 are: 1st and 2nd Esdras, Tobit,
Judith, The Rest of the Chapters of the Book of Esther,
The Wisdom of Solomon, Ecclesiasticus, Baruch, The Song
of the Three Holy Children, Susanna, Bel and the Dragon,
The Prayer of Manasseh, and 1st and 2nd Maccabees. All
but two of these books are found in the Douay-Rheims
Version. Most of these books were included in the
original editions of the most widely used bibles of the
last six hundred years, including the Wycliffe Bible
(1382), the Coverdale Bible (1535), the Great
Bible (1539), the Geneva Bible (1560), the Bishop's
Bible (1568), the Douay-Rheims Version (1609),
and the Authorized Version (1611). These beautiful
writings were also included in the original German Luther
Bible, the Latin Vulgate, the Syriac Peshitta,
and Ethiopic Ge`ez, Armenian, Coptic, and Old Church
Slavonic versions. In addition, these books were included
in the Septuagint, the Greek Old Testament used by
the Apostolic Church. For reasons never widely
publicized, and without adequate advance public knowledge
or discussion, these books were removed from the Authorized
Version by agreement among the publishers and certain
special interest groups approximately two hundred years
after the original printing, and have not yet reappeared
in most Protestant bibles.
5.) The actual
wording of the Scriptures has been changed in
contemporary bibles in hundreds of instances. Plainly
stated, many contemporary bibles have adapted God’s
Word to accommodate to recent secular social and
political trends through the use of gender-neutral
language and other forms of socio-linguistic engineering,
currently referred to as "political
correctness." This development in modern
translations is truly a lamentable attempt to modify the
Word of God to conform to the prevailing secular culture.
In the balance
of this Bible Word Comparison we will be
discussing specific examples (among many) of theological,
linguistic, social, and political biases which have been
incorporated into modern translations. We suggest that
the reader focus attention primarily on the specific
biblical words being compared rather than on the comments
of the compiler. Though necessarily subjective, our
remarks are based on forty years of legal experience in
studying and evaluating the meaning and nuances of
English words, together with years of comparative study
of English-language bibles. But, if you do not agree with
our comments, ask yourself how best to explain the
enormous differences in both text and meaning between
contemporary bibles and traditional bibles. Work out your
own explanation as to how and why these substantial
differences developed in translations of the inspired
Word of God.
Abbreviations Used in
Comparisons
Traditional Bibles
AV -
Authorized Version (King James Version)
D-R -
Douay-Rheims Version (Original Catholic English Version)
KJ21 -
21st
Century King James Version
TMB -
Third Millennium Bible
Contemporary Bibles
CEV -
Contemporary English Version
GW -
God' Word
NAB -
New American Bible
NASBU -
New American Standard Bible Updated
NIV -
New International Version
NJB -
New Jerusalem Bible
NKJ -
New King James Bible
NLT -
New Living Translation
NRSV -
New Revised Standard Version
OxL -
New Testament & Psalms - An Inclusive Version
REB -
Revised English Bible w/ Apocrypha
TEV -
Today's English Version
Bible Word Comparison
Exodus 20:13
- AV - Thou
shalt not kill.
- D-R - Thou shalt not kill.
- KJ21 - Thou shalt not kill.
- TMB - Thou shalt not kill.
-
- CEV - Do not murder.
- GW
- Never murder.
- NAB - You shall not kill.
- NASBU - You shall not murder.
- NIV - You shall not murder.
- NJB
- You shall not kill.
- NKJ - You shall not murder.
- NLT - Do not murder.
- NRSV - You shall not murder.
- REB
- Do not commit murder.
- TEV - Do not
commit murder.
Comment
Does God say that human beings shall
not kill each other (traditional bibles) or,
alternatively, that they shall not deprive another person
of life in a manner which secular laws and judicial
decisions define as murder (contemporary bibles)? Note
that most modern translators, in using the word murder
rather than kill, he in fact exempted
certain types of killing of human beings from the
commandment. Examples, among others, are doctor assisted
suicide, negligent killing, abortion, and euthanasia,
none of which are legally considered to be murder. God's
Word is that thou shalt not kill a human
being, not merely that you shall not murder
a human being.
Proverbs 29:7
- AV - The
righteous considereth the cause of
the poor…
- D-R - The
just taketh notice of the cause of
the poor…
- KJ21 - The
righteous considereth the cause of
the poor…
- TMB - The
righteous considereth the cause of
the poor…
-
- CEV - The
wicked don't care about the rights
of the poor…
- GW - A
righteous person knows the just cause
of the poor.
- NAB - The
just man has a care for the rights
of the poor…
- NASBU - The
righteous is concerned for the rights
of the poor…
- NIV - The
righteous care about justice
for the poor…
- NJB - The
upright understands the cause
of the weak…
- NKJ - The
righteous considers the cause
of the poor…
- NLT - The
godly know the rights of the
poor…
- NRSV - The
righteous know the rights of
the poor…
- REB - The
righteous are concerned for the claims
of the helpless…
- TEV - A good
person knows the rights of
the poor…
Comment
In traditional bibles the cause
of the poor is regarded with great concern and
compassion. But contemporary bibles focus on the rights
of the poor, quite a different matter.
In traditional translations the
circumstances of the poor are intended to elicit loving
compassion by those more fortunate. But in some
contemporary bibles what should elicit compassion becomes
a vehicle for the promotion of the political rights,
entitlements, and claims on society by the poor. Thus
so-called social justice supplants compassion
for our less fortunate brethren. When godly love for the
poor is replaced by legal claims or rights to be
politically asserted by the poor, love and compassion
vanish and are replaced by class tensions and conflict.
Ecclesiastes 9:9
- AV - Live joyfully
with the wife whom thou
lovest…
- D-R - Live joyfully with
the wife whom thou
lovest…
- KJ21 - Live joyfully with
the wife whom thou
lovest…
- TMB - Live joyfully with
the wife whom thou
lovest…
-
- CEV - Life is short,
and you love your wife…
- GW - Enjoy life
with your wife, whom you
love…
- NAB - Enjoy life
with the wife whom you love…
- NASBU - Enjoy life
with the woman whom you
love…
- NIV - Enjoy life
with your wife, whom you
love…
- NJB - Spend your life
with the woman you love…
- NKJ - Live joyfully
with the wife whom you
love…
- NLT - Live happily
with the woman you
love…
- NRSV - Enjoy life
with the wife whom you love…
- REB - Enjoy life
with a woman you love…
- TEV - Enjoy life
with the woman you love…
Comment
Traditional bibles use the blessed
words live joyfully by contrast to the
hedonistic, secular admonition to enjoy life,
in most contemporary bibles. In traditional bibles, the
preacher of Ecclesiastes recognizes and celebrates the
unique and blessed status of traditional marriage
together with its joyful potential. The difference
between living with one's wife and living with a woman
you love is obvious. The Bible is devoid of God's
blessing on live-in arrangements, which violate
over 3,000 years of Jewish-Christian values and morals.
Isaiah 7:14
- AV - Behold,
a virgin shall conceive and
bear a Son…
- D-R - Behold
a virgin shall conceive, and
bear a son…
- KJ21 -
Behold, a virgin shall
conceive and bear a Son…
- TMB - Behold,
a virgin shall conceive and
bear a Son…
-
- CEV - A virgin
is pregnant; she will have a
son…
- GW - A virgin
will become pregnant and give birth to a son…
- NAB -
…the virgin shall be
with child, and bear a son…
- NASBU -
Behold, a virgin will be
with child and bear a son…
- NIV - The virgin
will be with child and will give birth to a
son…
- NJB -
…the young woman is
with child and will give birth to a son…
- NKJ - Behold,
the virgin shall conceive
and bear a Son…
- NLT - Look!
The virgin will conceive a
child!
- NRSV - Look,
the young woman is with
child and shall bear a son…
- REB - A young
woman is with child, and she will
give birth to a son…
- TEV - …a
young woman who is pregnant
will have a son…
Comment
Here is a monumental difference between
the traditional bibles and some contemporary bibles. A
reading of this verse in context discloses the writer's
intention to describe a notable and astonishing miracle,
namely, the birth of a child to a virgin. But some modern
versions substitute the words young woman
for virgin, thereby tending to deprive
the birth of our Lord of its miraculous and blessed
nature.
The translating of this verse in some
contemporary bibles is a prime example of the materialist
and secularist challenge to the whole concept of the
miraculous. In its ancient form this verse is prophetic
of the birth of Christ. Changing it is an attack on
miracles generally, but more specifically upon the divine
birth of our Lord.
Is this deviation from traditional
bibles consistent with wide-spread efforts of secularists
and atheists to explain biblical miracles in terms of
natural phenomena?
I Maccabees 9:10
- AV - If our
time be come, let us die manfully
for our brethren…
- D-R -
…But if our time be come, let us die manfully
for our brethren…
- TMB - If our
time be come, let us die manfully
for our brethren…
-
- NAB - If our
time has come, let us die bravely
for our kinsman…
- NJB - If our
time has come, at least let us die like
men for our countrymen…
- NRSV - If our
time has come, let us die bravely for our
kindred…
- REB -
…if our time has come, let us die bravely
for our fellow countrymen…
- TEV - If our
time has come, let's die bravely
for our fellow Jews…
Comment
It appears that certain political
groups, in their efforts to promote a gender-neutral
culture, object to the attribution of the quality of manliness
to a soldier, even though the meaning is well understood.
This is an example of the constantly recurring linguistic
bias in contemporary bibles against masculine
characterizations.
Matthew 16:16
- AV - And
Simon Peter answered and said, Thou art the
Christ…
- D-R - Simon
Peter answered and said: Thou art Christ…
- KJ21 - And
Simon Peter answered and said, "Thou art
the Christ…
- TMB - And
Simon Peter answered and said, "Thou art
the Christ…
-
- CEV - Simon
Peter spoke up, "You are the Messiah…
- GW - Simon
Peter answered, "You are the Messiah…
- NAB - Simon
Peter said in reply, "You are the Messiah…
- NASBU - Simon
Peter answered, "You are the
Christ…
- NIV - Simon
Peter answered, "You are the Christ…
- NJB - Then
Simon Peter spoke up and said, 'You are the Christ…
- NKJ -
…Simon Peter answered and said,
"You are the Christ…
- NLT - Simon
Peter answered, "You are the Messiah…
- NRSV - Simon
Peter answered, "You are the
Messiah…
- OxI - - Simon
Peter answered, "You are the Messiah…
- REB - Simon
Peter answered: 'You are the Messiah…
- TEV - Simon
Peter answered, "You are the Messiah…
Comment
Note the difference among translations
in respect to the enormously important understanding of
the nature of Christ Himself. Most traditional and
conservative translators use the word Christ,
whereas the word Messiah is used by most
contemporary translators.
We pose this question: is the
difference in word selection due to relative skill in
translating, or social and theological bias? Messiah
is a historically Hebrew concept and describes a much
awaited and anticipated hero-figure who would deliver
Israel from its political oppressors and had been
prophesied by Hebrew prophets for hundreds of years
before Christ. The Messiah was
historically not endowed with the power to forgive sins.
The word Christ is a more complete and
adequate description of Jesus, the Son of God who came to
save and forgive. Hebrew and Greek scholars tell us that
the Jewish concept of Messiah did not
include viewing Jesus as God (Oeos).
- Luke 2:14
- AV -
…and on earth peace, good will
towards men.
- D-R - Glory
to God in the highest; and on earth peace to
men of good will.
- KJ21 -
"…and on earth peace, good
will toward men!"
- TMB -
"…and on earth peace, good
will toward men!"
-
- CEV -
"Peace on earth to everyone who
pleases God."
- GW -
"…and on earth peace to
those who have his good will!"
- NAB -
"… and on earth peace to
those on whom his favor rests."
- NASBU -
"…And on earth peace among
men with whom He is pleased."
- NIV -
"…and on earth peace to men
on whom his favor rests."
- NJB -
…and on earth peace for those he
favours.
- NKJ -
"…And on earth peace, good
will toward men!"
- NLT -
"…and peace on earth to all
whom God favors."
- NRSV -
"…and on earth peace among
those whom he favors!"
- OxI - -
"…and on earth peace among
those with whom God is pleased!"
- REB -
"…and on earth peace to all
in whom he delights."
- TEV -
"…and peace on earth to
those with whom he is pleased!"
Comment
Does the birth of Christ, accompanied
by the praise of a multitude of angels, signify a
glorious event to be shared by the human race generally,
or is it a blessing shared only by and for those who are
favored by God and pleasing to Him? Does not the Lord
send His rain on the just and the unjust? (Mt 5:45)
Luke 4:4
- AV -
…man shall not live by bread alone,
but by every word of God.
- D-R -
…Man liveth not by bread alone, but
by every word of God.
- KJ21 -
'…Man shall not live by bread alone, but
by every word of God.'
- TMB -
'…Man shall not live by bread alone, but
by every word of God.'
- CEV -
(omitted)
- GW -
(omitted)
- NAB -
(omitted)
- NASBU -
(omitted)
- NIV -
(omitted)
- NJB -
(omitted)
- NKJ - 'Man
shall not live by bread alone, but by
every word of God.'
- NLT -
(omitted)
- NRSV -
(omitted)
- OxI - -
(omitted)
- REB -
(omitted)
- TEV -
(omitted)
Comment
Scripture is used to interpret
Scripture. Thus, every time a crucial word or statement
is left out, biblical teaching is undermined. The
opposite is also true, namely, every time the translator
leaves in a crucial word or statement, as in versions
based on the traditional, canonical Byzantine text, it
preserves and reinforces a crucial Christian truth. In
this case, the truth is that we serve a God who asks us
to live by every word of His revelation.
Also similar omissions from most
contemporary bibles are Matthew 17:21; 18:11; 23:14; Mark
7:16; 9:44, 46; 11:26; 15:28; 16:9-20; Luke 17:36; 23:17;
John 5:4; 7:53-8:11; Acts 8:37; 15:34; 24:7; 28:29;
Romans 16:24, to name a few among others.
This particular type of deletion is
illustrative not of a translation error but rather of the
selection by modern translators of a different, shorter,
and inferior text for translation purposes.
Luke 23:32
- AV - And
there were also two other malefactors
led with him, to be put to death.
- D-R -
…two other malefactors
led with him to be put to death.
- KJ21 -
…two others, malefactors,
led with Him to be put to death.
- TMB -
…two others, malefactors,
led with Him to be put to death.
-
- CEV - Two criminals
were led out to be put to death with Jesus.
- GW - Two
others, who were criminals,
were led away…
- NAB - Now two
others, both criminals, were
led away…
- NASBU - Two
others also, who were criminals,
were being led…
- NIV - Two
other men, both criminals…
- NJB - Now
they were also leading out two others, criminals,
to be executed with him.
- NKJ - There
were also two others, criminals,
led with Him…
- NLT - Two
others, both criminals, were
led out to be executed…
- NRSV - Two
others also, who were criminals,
were led away…
- OxI - - Two
others also, who were criminals,
were led away…
- REB - There
were two others with him, criminals
who were…
- TEV - Two
other men, both of them criminals,
were also…
Comment
Traditional bibles characterize the men
who were crucified with Christ as malefactors.
Contemporary bibles characterized these two men as criminals.
A malefactor is an evil person by
definition. A criminal, on the other
hand, is a person condemned by a ruling judicial and
political authority. Not all people who are adjudged criminals
according to some secular code of law, are malefactors,
but all malefactors are evil-doers. Conduct which
political society defines as criminal is profoundly
different from conduct which biblical tradition defines
as evil. For example, some political protestors are
arrested, convicted and jailed; but they are not
necessarily malefactors.
The law of right and wrong - God's law
- defines who are malefactors. The law
of political powers defines who are criminals,
some of whom may be malefactors, and some of whom may be,
in fact, heroes and saints.
Acts 8:37
- AV - …I
believe that Jesus Christ is the Son of God.
- D-R - …I
believe that Jesus Christ is the Son of God.
- KJ21 -
…"I believe that Jesus
Christ is the Son of God."
- TMB - …"I
believe that Jesus Christ is the Son of God."
-
- CEV -
(omitted)
- GW -
(omitted)
- NAB -
(omitted)
- NASBU -
…"I believe that Jesus
Christ is the Son of God."
- NIV -
(omitted)
- NJB -
(omitted)
- NKJ -
…"I believe that Jesus
Christ is the Son of God."
- NLT -
(omitted)
- NRSV -
(omitted)
- OxI - -
(omitted)
- REB -
(omitted)
- TEV -
(omitted)
Comment
Notice that here all traditional
bibles, and also the conservative contemporary bibles,
contain the ringing confession and affirmation of the
Ethiopian official that Christ is the Son of God. But
most modern translators either omit this clause entirely
or put it in a footnote implying that only lesser
versions contain it. Such is yet another example of
omissions in contemporary bibles resulting from the
translators' use of the shorter Alexandrian cluster of
Greek texts. It has been suggested previously in this
discussion that the Alexandrian Text, the basis for
almost all modern translations, is the product of editing
by early Gnostic sects in order to conform Scripture to
suit their particular heretical theological agenda. It
requires no stretch of the imagination to conclude that
the affirmation that Jesus Christ is the Son of
God, as found in traditional versions, would
hardly suit such an agenda.
Acts 10:34
- AV - Then
Peter opened his mouth, and said …God is
no respecter of persons…
- D-R - And
Peter opening his mouth, said…and God is
not a respecter of persons.
- KJ21 - Then
Peter opened his mouth and said
"…God is no respecter of
persons…"
- TMB - Then
Peter opened his mouth and said …God is no
respecter of persons…
-
- CEV - Peter
then said: Now I am certain that God treats
all people alike.
- GW - Then
Peter said, "Now I understand that God doesn't
play favorites."
- NAB - Then
Peter proceeded to speak and said, "In
truth, I see that God shows no
partiality."
- NASBU -
Opening his mouth, Peter said: "I most
certainly understand now that God is not
one to show partiality…"
- NIV - Then
Peter began to speak: "…God does
not show favoritism…"
- NJB - Then
Peter addressed them, '…God has
no favourites…'
- NKJ - Then
Peter opened his mouth and said:
"…God shows no partiality."
- NLT - Then
Peter replied, "I see very clearly that
God doesn't show partiality."
- NRSV - Then
Peter began to speak to them: "I truly
understand that God shows no
partiality,"
- OxI - Then Peter began to
speak to them: "…God shows
no partiality…"
- REB - Peter
began: "…God has no
favourites,"
- TEV - Peter
began to speak: "I now realize that it
is true that God treats everyone on
the same basis."
Comment
Contemporary bibles are the source of
one of the great errors of modern secularists. This
passage in traditional bibles indicates that God does not
show favor on the basis of worldly status (i.e., social,
economic, cultural or political status of people). It
makes no difference whether people are poor or rich, weak
or powerful, male or female, or of any particular color
of skin. Contemporary bibles, on the other hand, say that
God has no favorites and treats all people alike. This,
of course, is utterly untrue. A recurring message of the
Bible from Genesis to Revelation is that God does in fact
have His favorites, namely, His children who sincerely
love Him, earnestly try to live by His Word, keep His
commandments, and receive His Son as Savior and God. The
implication of modern translations, on the other hand, is
clear: it doesn't make any difference how a person lives
or how grossly he defies God's law; such a person shares
God's favor equally with persons who love Him and live in
accordance with His laws.
Historic Bibles reflect this seminal
theme: God has a preference for the good--not a
preference for the poor or the rich, or the weak or the
powerful. God's preference extends to virtuous and godly
people, regardless of their race, national origin, color,
or economic circumstance.
1 Corinthians
13:1
- AV - Though I
speak with the tongues of men and of Angels,
and have not charity…
- D-R - If I
speak with the tongues of men, and of angels,
and have not charity…
- KJ21 - Though
I speak with the tongues of men and of
angels, but have not charity…
- TMB - Though
I speak with the tongues of men and of
angels, but have not charity…
-
- CEV - What if
I could speak all languages of humans and of
angels? If I did not love others…
- GW - I may
speak in the languages of humans and of
angels. But if I don't have love…
- NAB - If I
speak in human and angelic tongues but do not
have love…
- NASBU - If I
speak with the tongues of men and of angels,
but do not have love…
- NIV - If I
speak in the tongues of men and of angels,
but have not love…
- NJB - Though
I command languages both human and angelic
--if I speak without love…
- NKJ - Though
I speak with the tongues of men and of
angels, but have not love…
- NLT - If I
could speak in any language in heaven or on
earth but didn't love
others…
- NRSV - If I
speak in the tongues of mortals and of
angels, but do not have love…
- OxI - If I
speak in the tongues of mortals and of
angels, but do not have love…
- REB - I may
speak in tongues of men or of angels, but if
I have no love…
- TEV - I may
be able to speak the languages of men and
even of angels, but if I have no love…
Comment
In this wonderfully moving and eloquent
chapter, the traditional bibles are correct in using charity
instead of love. Webster's New
International Dictionary, Second Edition, Unabridged
(Webster II), defines charity with precision:
"Christian love; specif.: The virtue or act of
loving God with a love which transcends that for
creatures, and of loving others for the sake of God;--is
rendered in Greek as agape in the New
Testament." The word love, though
it may connote selflessness, can also mean a number of
other things, including brotherly love, romantic love,
erotic love, love of country, etc. Charity is the highest
form of love, i.e., Christian love (agape).
There is no precise English word equivalent for the Greek
word agape. The traditional translators chose charity
rather than love as more precisely
meaningful. Charity triumphs even over
faith and hope.
This is an age devoted to the
banalizing, romanticizing, commercial exploitation and
perversion of the concept of love. The great traditional
translators providentially anticipated this development
and provided the best possible translation of the Greek
word agape in order that the depth and precision
of its meaning might not be lost.
Conclusion
We who
prepared this study prayerfully hope that this little
book will, to some degree, alert both the lay reader and
the scholarly community alike to the dangers which
current political and cultural biases in contemporary
Bible translations pose to the very foundation of 3,000
years of Jewish-Christian culture. The secularist battle
for the hearts and souls of men is being fought not only
on the theological level, but also on the social,
political, and linguistic level through the vehicle of
contemporary alterations in the historic Word.
Hopefully,
goodly and godly souls will be inspired to join us in our
efforts to combat this spreading threat to truth and
virtue. We welcome the help of believers from academia,
the churches, and all segments of the public at large in
exposing the moral and cultural errancy of many modern
Bible translations. It is an urgent task. Our work has
only begun.
We earnestly
pray that others will join with us in a commitment to
accurate and faithful proclamation of the eternal,
divinely-inspired and preserved Word of God.
Copies of the
complete Bible Word Comparison (62 citations compared)
are available in a softcover 80 page book from the
publisher for $4.50 plus $2.00 shipping for the first copy and $.50 for
each additional copy sent to the same address. Please send
check or money order to the address below. Credit card
orders may also be placed by toll-free phone at
1-800-225-5521.
- Bible
Word Comparison
- ISBN #
1-892833-01-8
- Copyright
© 1998 by Deuel
Enterprises, Inc.
- Gary, SD
57237
- Published by Third
Millennium Publications®
- A
division of Deuel Enterprises, Inc.
- 1111 N Coteau Street
- Gary, SD
57237 USA
- All
rights reserved.
The publisher
is pleased to grant permission to quote, reproduce, or
transmit brief passages from this material for book
reviews, articles, church bulletins, and for personal use
without written consent of the publishers, provided that
the source and copyright are acknowledged and appended.
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