Space Age Science by Edward F. Hills

Space Age Science by Edward F HillsEdward F. Hills is best known for his 1956 book The King James Version Defended: A Christian View of the New Testament Manuscripts (Christian Research Press). Assessments of Hills’ legacy are offered by both King James Only advocates (here and here), and critics (here). All agree that Hills was unique in being the only defender of the King James that had studied in the field of textual criticism, a ThD from Harvard, no less.

It was actually by reading Hills’ work, that I first began to doubt the tenets of King James onlyism, since he is honest with the evidence and admits to a few errors in the Textus Receptus. Hills also espouses a more Calvinistic bent in his theology than I had been exposed to up to that time, but what most made me pause in my reading of Hills, was his unabashed acceptance of geocentrism. He is not the only King James proponent to hold to geocentrism (the idea that the sun and planets rotate around the earth), see this article by Dr. Thomas Strouse.

With this wariness in my mind, I was intriguted when I found a copy of another smaller title written by Edward Hills: Space Age Science (Christian Research Press, 1964). In this title it appears he backs off of his geocentric views, somewhat – but later editions of his more well known work do not clarify matters.

Here is a brief review of this book, which I recently read with interest, particularly in light of the modern debates over science and the Bible.

This book displays an interesting perspective on science and faith, from the early 1960s. Hills does a good job explaining Einstein’s theories, but his critiques and biblical application don’t stand on much. He doesn’t cite authorities backing up his claims.

At first glance, it appears that in this book, Hills backs away from geocentrism (the view that the earth is stationary and the planets rotate around it). He makes the interesting observation that according to Einstein, Ptolemaic theory (stationary earth) and Copernican theory (stationary sun) are interchangeable and both equally true depending on your perspective. But then he clearly distances himself from a geocentric view:

“When we consider what the Scriptures say concerning the movements of the heavenly bodies, we see that they by no means teach the Ptolemaic theory” (p. 55). He goes on to quote Ps. 19:6 as showing the sun moves on its circuit. And points out the context of Ps. 93:1 a verse taken to prove geocentrism. He points out that God “hangeth the earth upon nothing” (Job 26:7) and says “The astronomy of the Bible is not earth-centered but God-centered” (p. 55).

After doing some searching, I did find that this contradicts what Hills states in his book The King James Version Defended. There (in the 4th edition, 1984, pg. 7) he states that he thinks it likely that Tycho Brahe’s theory (the predecessor of Copernicus) that the earth rotates on its axis and the sun and planets rotate around the earth is “probably correct.” It appears his conclusions in this volume (Space Age Science) are tentative and underplayed.

Another intriguing element of this book was his concession that God’s initial creation may have been just “mere energy out of which matter was later constituted” (p. 71). But then he disavows the deep time involved in modern astrophysics: “No billion years were required for the light of even the farthest star to reach our earth’s atmosphere, for God’s almighty power was able to bring it there in an instant of time” (p. 73). He even suggests that this may be what is intimated by the fact that God “set” the great lights in the firmament (p. 73).

Overall this is a fascinating insight into a Christian scholar trying to grapple with modern science from a believing point of view. I don’t think his qualifications from a scientific background fit him well for writing this book, and I don’t follow him in all his positions; but his attempt to apply the Bible and asses modern scientific developments is laudable.

Pick up a copy of this book at any of the following online retailers:, Bible Baptist Bookstore.

“The Best Cure for KJVOism: A Real 1611 KJV” by Doug Kutilek

The following article is reprinted with permission from “As I See It”, Volume 14, Number 6, June 2011, a free monthly newsletter published by Doug Kutilek. Subscription information is available here at the author’s website: KJVOnly.Org. Note: our posting of this article does not imply our complete endorsement of all particulars contained therein.


The Best Cure for KJVOism: A Real 1611 KJV

It has been widely publicized that the year 2011 is the 400th anniversary of the original publication of the so-called “Authorized” or “King James Version” of the Bible in English. This translation has historically been the most widely used, at least since it overtook the previous champion, the Geneva Bible of 1560 (chiefly, at least initially, as a result of the legal suppression of the printing of the Geneva Bible by the British monarchy, in favor of the KJV). It should be noted, however, that the great majority of the editions and copies of the KJV printed and read in the past 400 years have been revisions rather than reprints of the original form of the KJV, with literally tens of thousands of revisions in spelling, punctuation and the use of italics, plus many hundreds in the precise wording of the text, to say nothing of the switch from “black letter” (“Gothic”) type to Roman, the widespread omission of the Apocrypha in the 18th and later centuries, along with the omission of an extended calendar and charts of Biblical genealogies, and most unfortunately, the omission of the extremely important and informative introductory essay, “The Translators to the Readers,” which was in the original edition. In short, most KJV users, particularly those who claim to be “King James Version 1611 Only” in their beliefs, have never actually seen or used a real 1611 King James Version in the original form in which it was issued from the press in 1611.

In the past, there have been from time to time facsimile reprints of the 1611 KJV. In 1833, “The Holy Bible, an exact reprint page for page of the Authorized Version published in the year 1611” was printed at the University Press, Oxford; it was in Roman type (see A. S. Herbert, Historical Catalogue of Printed Editions of the English Bible 1525-1961. London: British and Foreign Bible Society, 1968; p. 377). In 1911, the University Press at Oxford issued two 1611 reprints–the first a facsimile (in black letter) in reduced size of the original 1611 KJV, the other an exact reprint page-for-page but in Roman type, of the 1611 edition, both with introductory essays by A. W. Pollard (see Herbert, p. 458). I have owned a copy of the 1911 Roman type reprint for almost 35 years.

This 1911 Roman type reprint was reissued in the 1970s (or early 1980s) by Thomas Nelson of Nashville, about the time they issued their New King James Version (and for a time Nelson sold the two volumes together in a slipcase). This reprint omitted the Pollard essay (and perhaps other features–I gave my copy to one of my sons a few years ago and cannot check it directly). Later–probably in the 1990s–, Hendrickson Publishing (the publishing arm of Christian Book Distributors) also reprinted the1911 Roman type edition (in precisely the form Nelson had). These two recent reprints are easy to find via the internet.

Besides these, there have been over the years several full-sized facsimile reprints of the 1611 KJV by various publishers; my brother has a copy of one made in the 1950s, for which he paid $350, used, a decade ago. Such full-sized facsimiles are rarely met with and are generally rather pricey (in the hundreds or even many hundreds of dollars)

Now, another edition, widely available and quite inexpensive, has appeared, this made by Zondervan and sold at Wal-Mart (and perhaps other retail outlets). The ISBN is: 978-0-310-44029-1. It is a facsimile–an exact reproduction in the original black letter script–of the 1611 edition, but in a reduced size, and with one feature of the original omitted–the thirteen books of the Apocrypha (as noted on p. viii of the Introduction to this new edition). That the 1611 KJV originally did have the Apocrypha can be visually confirmed in this edition on the page containing Malachi 4, where the “catch-word” at the bottom of the page is “APO-“ which points to “APOCRYPHA” which is at the top of the page in the original (and in my 1911 reprint), after which originally followed the complete text of those non-canonical books).

The printed retail price of this Zondervan 2011 facsimile reprint is $7.99, though I have bought several copies at Wal-Mart in Kansas for $4.97 and I have heard it priced about a dollar higher elsewhere (and I suspect they hope to make a profit on the publication of the KJV at that price). I would strongly urge EVERY PREACHER, EVERY CHRISTIAN READER and EVERY CHURCH AND CHRISTIAN COLLEGE LIBRARY to get a copy AT ONCE. If you have any KJVO friends, buy and give them a copy. There is no quicker cure for KJVOism that the direct and extended study of the 1611 edition, introductory material and all.

One finds in the actual, original, genuine 1611 KJV (no doubt “preserved in the form God wants us to have”) an introductory essay that states the translators’ perspective on their own and other translations (they, at least, were decidedly NOT “KJVOnly”). If I could do just ONE thing, I would make every KJVO partisan read carefully those 11 highly informative pages. The original translator’s English Bible text has literally thousands of variant marginal renderings (showing that they did not believe their translation as found in the text was infallibly correct), plus variant manuscript readings, showing that they did not believe that the manuscript reading given in their text was necessarily always right. One will also find numerous places where words are “omitted,” “added” or altered as compared with all modern editions of the KJV, to say nothing of a considerable number of printer’s errors (are these also part of the “perfect preservation” we hear so much about?). And one can discover on the title page of the NT those revealing words: “cum privilegio” (Latin: “with privilege”) which demonstrate the undeniable fact that this translation was COPYRIGHTED FROM THE DAY IT WAS FIRST PUBLISHED (contrary to the gross misrepresentation on this point that is part of the accepted KJVO “wisdom”).

I am quite sure that the quickest “cure” for the absurdity of KJVOism is the close and careful study of the actual original KJV itself. I would challenge–even dare–every KJVO partisan to get this facsimile of the original KJV and study it “cover to cover” and margin to margin, spending a year and more in the process, and try to prove me wrong.

—Doug Kutilek

© Copyrighted by the author. Reprinted by permission. Posted in full, with no alterations (other than adding the picture of the KJV 1611 reprint).

Note: You can purchase a copy of the Zondervan fascimile at the following online retailers:,, or direct from Zondervan.

Revelation 22:18-19 And Perfect Textual Preservation

The title page to the 1611 first edition of th...
Image via Wikipedia

Does Revelation 22:18-19 Teach Perfect Textual Preservation?

For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: and if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book. ” (Revelation 22:18–19)

The above verses have been used to argue for the King James Version against other translations of the Bible. Simply stated, the argument is that the original text is preserved in the KJV and that all other translations add to, or take away from the original text.

Our question is this, “Does this passage actually teach said doctrine?” Some say that it does, and others say that it does not. What do the Scriptures say?


First of all, let us ask what words are. That is what we are warned against embellishing or removing. Words are expressions of thought. The form of words change over time so that words become archaic and are replaced by other words that convey the same meaning. One instance of this is that we use the word “let” to mean “to allow”. In the King James Version the word was used to mean “to hinder”. We must ask ourselves, then, whether the use of synonyms is acceptable in Bible translation. We must then ask ourselves whether a sentence in a more recent English translation of the Bible could have more or less words in it than a sentence in the KJV contains and yet still convey the same thought.

In the Scriptures we find that sometimes the very word “word” is used to express the decree, or command of God. One example can be found in Psalm 33:6-9 where we know that it simply means that God spoke the command and the worlds were made. We again see this in Hebrews 1:3 where we find that universe is sustained by the word, or decree of God.

The meaning of “word” does not have to be the lexical form of a word, but can be a word, its synonym, or the command of God.

The Bible does not condemn the use of synonyms or loose quotations of Scripture, as long as the thought of the Scripture is conveyed. Most students of the Bible are aware of the fact that the New Testament writers sometimes quoted the Old Testament in ways that were definitely not verbatim quotations. One interesting instance is found in James’ writing. James said, “Do ye think that the scripture saith in vain, the spirit that dwelleth in us lusteth to envy?” (James 4:5) Have you ever tried to find the instance in the Old Testament where that statement is made? Most of us will admit that there is no place in the Old Testament where one can find this statement verbatim. It will not do for someone to claim that the Bible writers were inspired and could use Scripture in such a fashion, because to do so would be to charge the Bible writers and God the Holy Spirit with inconsistency. After all, if God tells us not to change the form of one single word, we can be sure that He would be inconsistent to command one to do so even if he were inspired.

Jots And Tittles

What, then, of the jots and tittles of Matthew 5:17-18? What is that all about? Simply put, it means that the Scriptures will be perfectly fulfilled. We have a saying today that goes something like this: “He follows the rules to the letter.” What we mean is that a person strictly adheres to the meaning and intent of the rules. So it is with God’s Word. All will come to pass perfectly, just as God has told us.

The words of Jesus concerning jots and tittles cannot teach perfect textual preservation, because the law itself neither teaches, nor is presented as an example of perfect textual preservation. This truth is seen in a comparison of the ten commandments as given in Exodus 20 and Deuteronomy 5. When Moses spoke the law to Israel the second time he did not speak it verbatim, but actually added words to what he said previously. We will find, too, that it is this same Moses who said that we are not to add to the words of God.

Revelation 22:18-19

What is meant by the adding to and taking away of Revelation 22:18-19? The answer to that question has to be found by considering the previous places in which we were warned not to add to, or take away from the words of God.

Moses told Israel, “Ye shall not add unto the word which I command you, neither shall you diminish ought from it, that ye may keep the commandments of the Lord your God which I command you. ” (Deuteronomy 4:2) Why was Israel warned not to add to, or take away from the words of God? So that they would obey God. The issue that is before us is that the message cannot be changed by adding commandments, or taking away commandments. Either one would be sin. Either one would lead people into disobedience. That is why Jesus rebuked the Pharisees, because they were adding commandments to God’s Word, and taking away commandments, also. (See Matthew 5:33-35;15:1-10) Furthermore, Moses told Israel, “These words the Lord spake unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice: and he added no more. And he wrote them in two tables of stone, and delivered them unto me. ” (Deuteronomy 5:22) We already saw that Moses did not give a verbatim quotation of the ten commandments here. Now he adds that God gave them no more words. In other words, the law that God gave at Sinai was all the word that they needed at that time. Simply put, “Ye shall not add unto”, or “He added no more” simply means that what they had been given was all that they needed. The message that God had given Israel through Moses was sufficient for them at that time, and was not to be changed so as to make the message say something that God did not say.

In the same vein of thought, we read in the Proverbs, “Every word of God is pure: He is a shield unto them that put their trust in him. Add thou not unto his words, Lest he reprove thee, and thou be found a liar. ” (Proverbs 30:5–6) Those who add to the words of God will be shown to be wrong, and demonstrated to be liars. One is not a liar who uses synonyms and yet retains the message accurately. He is a liar who changes the words to the extent that the message is changed. God’s warning is for us to not change the message. This is the foundation of Paul’s anathema in Galatians 1:7-9. The message IS NOT TO BE CHANGED!

Thus it is that Revelation 22:18-19 is the last in a long chain of warnings against changing the message of God, and not a text that supports the doctrine of perfect textual preservation.

The Theological Illusions of King James Onlyism by Kevin Bauder (part 4)

One Bible Only? Examining Exclusive Claims for the King James Bible may just be the best book on the King James Only debate, period. The posts in this series are tracing the arguments of Kevin Bauder, in his conclusion to the book: “An Appeal to Scripture”. He explains several theological arguments that KJV Onlyists resort to, in an effort to continue propagating their belief against a mass of contrary evidence. Bauder shows that these arguments are really illusions that don’t stand up to scrutiny.

Part 1 set the stage, and part 2 dealt with “the appeal to faith”. Part 3, covered “the appeal to reason”. Now we’re picking it back up at “the appeal to evidence”.

For this argument, I’m going to quote Kevin Bauder at length and then chime in some of my own thoughts.

The third illusion that attends the King James-Only position involves the evaluation of the actual evidence. King James-Only advocates are extremely reluctant to allow the empirical evidence to stand on its own merits. On the one hand, they are fond of insisting that “the majority rules” in textual matters. On the other hand, they are very careful about what they allow to count as a majority. For example, if all manuscripts of the ancient translations of the New Testament are counted, then manuscripts that support the Textus Receptus form a distinct minority. Moreover, according to the actual manuscript evidence, the manuscripts that support the Textus Receptus are not in the majority even of Greek manuscripts until the fourth century or even later. If the theory that “the majority rules” is correct, then the next two questions are, Majority of what? and, Majority from when?

The King James-Only movement can survive only by deploying a highly prejudicial definition of the word majority. Its defenders insist that very late Greek manuscripts be included in this majority but that very early translations be excluded from it. They revise history to explain the paucity of manuscripts that support the Textus Receptus before the fourth century. In fact, historical revisionism is a mainstay of the King James-Only argument. Their carefully reworked history is filled with heretics who deliberately miscopied the Scriptures; churches that rejected Alexandrian manuscripts; ecumenical councils that endorsed the Byzantine tradition; secret plots of Jesuits, Masons, Nazis, and Communists; and a variety of other irresponsible speculations, none of which can be shown to have happened. (pg. 160)

I’ve previously made similar points about the nebulous idea of “majority”. In my Majority Rules: Fact or Fiction? series I delved into this. Also, the Greek support for the TR wasn’t really a majority of manuscripts until the 9th Century, per James White.

The impression I got in my experience of King James Onlyism was that the “evidence” and the role of “the majority of manuscripts” was quite important. That is what made the whole theory appeal to me as solid. When I found out that often King James Onlyists manipulated the evidence to suit their cause, I started down the disillusionment path.

“Purified Seven Times”: A Case of Defective Exegesis and Improper Application by Doug Kutilek

The following article is reprinted with permission from “As I See It”, Volume 13, Number 9, September 2010, a free monthly newsletter published by Doug Kutilek. Subscription information is available here at the author’s website: KJVOnly.Org. Note: our posting of this article does not imply our complete endorsement of all particulars contained therein.


“Purified Seven Times”: A Case of Defective Exegesis and Improper Application

One of the near-universal but untested assumptions of “King James Only”-ites is that Psalm 12:6, 7 has specific reference to God’s perfect preservation of Scripture in the copying and translating process, and that more specifically this refers to the King James Version, and in truth only to the KJV and no other Bible version in English or any other language on earth. This interpretation is both grossly arbitrary and wholly unsound.

That passage reads (KJV, all spelling, punctuation and italics as in original 1611 edition):

The wordes of the LORD are pure wordes: as siluer tried in a fornace of earth purified seuen times.

Thou shalt keepe them, (O LORD,) thou shalt preserue them, from this generation for euer.

We will here mention only in passing one particular misinterpretation by KJVO zealots of this text, to wit, that the promise of preservation in v. 7 refers back to the “words” of v. 6, when in fact it refers (as the Hebrew and the context show) to the persecuted believers of v. 5 (“For the oppression of the poore, for the sighing of the needy, now will I arise (saith the LORD,) I will set him in safetie from him that puffeth at him”; for proof of my analysis, see the commentaries of John Gill or Franz Delitzsch on this Psalm; or, more fully, my article “A Careful Investigation of Psalm 12:6, 7,” The Biblical Evangelist, October 14, 1983. That article does need some modification, expansion and revision–which I hope to undertake shortly–but is essentially correct as written).

By remarkable extrapolation, the faulty foundational interpretation imposed on this text by KJVO partisans is alleged to first refer to the written word of God, then to its perfect transmission to posterity, which culminates most particularly and in fact uniquely in the English translation of the Scriptures known as the King James Version. An arbitrary explanation? Completely so. Nothing in the text nor context speaks of the copying or translating process at all, and certainly nothing about any English Bible version, nor indeed a particular one among them. Even so, it is somehow “found” in the text, resulting in an interpretation as exegetically forced as the Mormons finding the combining of the Book of Mormon with the Bible in the two sticks of Ezekiel 37:16-19.

Our attention here will be directed to the “use” made by KJVOers of the simile in v. 6 “as silver tried in a furnace of earth purified seven times” as though it were a reference to seven stages in God’s providing a “pure Bible” to the English-speaking people (and only to the English-speaking people) in the form of the KJV.

(One must ask–if the Word of God was verbally and plenary inspired, as indeed the Bible teaches, and then verbally and plenarily preserved in the copying and transmission process, as the novel doctrine created by KJVOers in the 1990s claims [see “The Error of ‘Verbal Plenary Preservation’,” As I See It, 12:11], why would there be any need to purify the Bible even once, much less “seven times”?)

As far as I can discover, the first writer to abuse Psalm 12:6–“purified seven times”–as though it were actually a promise / prophecy regarding the process of transmission of the Bible from antiquity to the modern era, was Peter S. Ruckman, Sr. A correspondent (whom we leave anonymous at his request, but who has made a systematic study of Ruckman’s published books) wrote to us:

Peter Ruckman seemed to use a form of the “purified seven times” claim in his commentary on the book of Psalms. Commenting on that phrase from Psalm 12:6, Ruckman indicated that the word “went out in seven installments” that included the Hebrew O. T., the Aramaic, the Greek N. T., the old Syriac translation, the Old Latin translation, the German translation of Martin Luther, and the AV of 1611 (I, pp. 70-71; see also his The Christian’s Handbook of Biblical Scholarship).

We don’t own Ruckman’s commentary on Psalms or otherwise have direct access to it, but do have his The Christian’s Handbook of Biblical Scholarship. Those “seven installments” in which God’s word went out are indeed alleged to be (The Christian’s Handbook of Biblical Scholarship, p. 125 in 1987 edition; p. 129 in 1988 edition):

1. the Hebrew part of the OT
2. the Aramaic part of the OT
3. the Greek NT
4. an “old Syriac” translation of 1.-3.
5. an “old Latin” translation of 1.-3.
6. a German translation of 1.-3. made during the Reformation
7. the KJV, allegedly “from the end of the Reformation”

Several of these are “problematic,” since number 4., the Peshitta Syriac version (no doubt what Ruckman has reference to) differs in literally thousands of places, all told, from the Masoretic Hebrew text, the textus receptus Greek NT, and the KJV. For example, the Peshitta Syriac does not contain I John 5:7, John 7:53-8:11; Acts 8:37; and other passages, and in fact did not include Revelation and several other NT books at all!

And number 5. the Old Latin version, in the OT was not made from the Hebrew text but was made from the Greek Septuagint translation, which version is to Ruckman and the whole of the KJVO herd “anathema.” And in the NT, the Old Latin manuscripts differ in many hundreds of details from the textus receptus Greek edition. Examples: all Old Latin manuscripts read “Isaiah the prophet” rather than “the prophets” at Mark 1:2; all read “men of goodwill” like Greek manuscript Vaticanus and the Vulgate, rather than “goodwill toward men” in Luke 2:14; all lack “after the spirit” in Romans 8:1 and lack “and in your spirit which are God’s” at I Corinthians 6:20; etc. (see my article “The Truth About the Waldensian Bible and the Old Latin Version,” Baptist Biblical Heritage 2:2, Summer, 1991)

Number 6. Luther’s German version, does NOT precisely conform to the Masoretic OT, the textus receptus NT, or the KJV. Among other things, it does not have I John 5:7 (see “Ruckman on Luther and I John 5:7: Dolt or Deceiver?” As I See It, 4:8, August 2001).

And there is no definitive edition of the KJV, with even the two editions issued in 1611 differing between themselves in over 2,000 places. Differences between these two and later KJV editions are many times greater.

One is hard-pressed to see a perfect and pristinely pure text in steps 4.-7. since these do not agree precisely or in all details with each other or with 1.-3. (whatever printed editions one may claim as the “true original” of the Hebrew, Aramaic and Greek)

Somewhat surprisingly, the KJVO acolytes of Ruckman seem not to have followed their chosen “Pied Piper” in his abuse of this text (though they have gone in lock-step with him on many others), but have struck out in a different path of text abuse. It is common place among KJVO authors to find the “purified seven times” phrase limited to seven steps in the purification and perfection of the Bible in English, always culminating in the KJV as the crown of perfection. One problem: there is continual disagreement among authors as to the identity of these supposedly Divinely-foretold steps.
Continue reading

Let the Minutiae Speak

I submitted a paper to Sharper Iron’s writing contest a few months back.  They posted it today as one of the three winning entries.  I’ll provide a brief excerpt here and encourage you to go over to SI to read the whole thing.

Let the minutiae speak: The place of genealogies, numbers, and parallel passages in the King James only debate

“Things that are different are not the same.” So says the title of Mickey Carter’s book advocating the exclusive use of the King James Bible. This sentiment is a fair summary of the mindset of most King James only (KJO) advocates. The differences between Bible versions demand a judgment. Which Bible is right?

Troubled by differing Bible versions, many sincere Christians seek for answers. One side affirms that no doctrine is affected by the relatively minor differences between Bible versions. The message is the same, but finer points and particular details may be slightly different. A typical KJO position jumps in and says this can’t be right. Verbal inspiration is useless without the preservation of those very words of God. In fact, we need to know each and every word, in order to live (Matt. 4:4). All differences, even word order and spelling differences, matter (Matt. 5:18). Differing versions cannot both claim to be translations of the perfect, inspired Word of God.

On the face of it, the KJO argument makes sense. When we’re speaking about the Bible, shouldn’t every little difference matter? Some respond with manuscript evidence that calls into question the choice of the King James Bible as a perfect standard. Others have shown that the various proof texts for word perfect preservation don’t actually promise a single, identifiable, word-perfect copy of the Bible. And prior to 1611, where was such a copy to be found, anyway?

In this paper, I want to take us down a road less traveled. Rather than looking for a proof text which directly deals with this controversy, I aim to scour the King James Bible itself for examples of the very differences which are said to matter so much. The minor points of Scripture itself, the minutia, should be allowed to speak to this issue. Genealogies, lists, numbers, and parallel passages all have an important bearing on how we should think about “things that are different.” [read the rest of the entry at Sharper Iron]

Update: KJV Only Debate ON AIR

The show went well. Damien and I co-hosted the Understanding Our Times Radio show for Kevin Thompson. We shared our stories regarding KJV Onlyism and were able to address the debate. 30 minutes goes by fast, but we covered quite a bit of ground. The show is available for free download from BlogtalkRadio. Click here and then click on the download button (or else just listen online). The direct link for the mp3 is here.

Taking the KJV Only Debate ON AIR

Saturday evening, we’ll be taking the KJV Only debate ON AIR.

Kevin Thompson of Understanding Our Times Radio, has asked me to guest host his radio show for him this week.  He’s had me on the show as a guest before discussing Fundamentalism and Reformed Theology.  With Kevin’s blessing, I’ve decided to throw open the phone lines and discuss the issues surrounding KJV Onlyism.  I’ll share my own story as a former TR-Onlyist.  And I may have another KJVO Debate contributor with me as a co-host (Damien).

So please feel free to tune in to the show live, or download the free podcast in .mp3 or other formats.  The download is available pretty much immediately after the show’s completion.  If you have a question you’d like to call in with, we’ll be taking callers.  Details are below.

Understanding Our Times Radio Show
Guest Host: Bob Hayton
Time: Saturday 5:00-5:30pm CST
Where: online at BlogTalkRadio
Call-in Number: 347-945-7171

KJV Only Debate Blog Interviews Dr. Maurice Robinson, pt. 3

This is the third and final installment of our interview with Dr. Maurice Robinson, co-editor of the The New Testament in the Original Greek: Byzantine Textform (Southborough, MA: Chilton Book Publishing, 1991, 2005). Continuing from part 2….


10. What would you see as the future for the Majority Text position? What needs to happen for it to have a greater impact on the wider church?

I expect the Byzantine-priority position to maintain itself, at least at the current level of acceptance. I would hope that, over time, more people might become convinced that a thoroughly integrated theory of transmission needs to underlie any text-critical endeavor — and such a theory is severely lacking in current modern eclectic praxis. As for the wider church, the matter depends on God’s people who comprise that body. Should the laypeople become convinced that the modern critical texts, the currently applied praxis of textual eclecticism, and translations based upon such are deficient, then perhaps the popular appeal of the Byzantine or majority text position will grow; if not, matters will continue much as they currently are.

One thing I would like to see (and I mentioned this in a paper presented at the end of May 2010 in Montreal, at a Canadian Bible Society sponsored conference on Text and Translation) is a greater number of footnotes added to modern translations regarding translatable textual variants, and to present these with some real specificity as to the nature of the manuscripts or texttype that support a given variant. Beyond this, I really would like to see existing NT translations (e.g., NASV, ESV, NKJV) appear in two editions: one reflecting the eclectic Alexandrian-based text (as current), and the other reflecting a Byzantine-based text (with text-critical footnotes adjusted to match each situation).

11. Speaking closer to home, would you say the Majority Text should influence students and pastors today? If so, how?

As Günther Zuntz stated in 1942, regardless of acceptance of the Byzantine-priority position, one really should “profitably pause to glance at the only universal Greek text of the New Testament that ever existed” (JTS 43 [1942] 25-30). For more than a millennium, this form of text indeed was the “universal text” of the Greek-speaking world, a circumstance that did not come about without good reason. I suggest the major reason to be transmissional considerations leading to a generally consistent and regular perpetuation of the canonical autographs, with little or no major alteration beyond limited and minor scribal variation occurring sporadically among only a limited number of manuscripts.

12. Along these lines, what Bible translation would you recommend for general church use? Are any good quality English translations available that use the Majority Text?

At the present time no printed English translations of the Byzantine Textform exist, although the KJV and NKJV (both based on the TR) would come close. The NKJV comes closer, assuming that one follows its “M-text” footnotes scattered throughout, although these are by no means totally comprehensive regarding all translatable differences between the TR and the Byzantine Textform. As for unpublished electronic English translations of the majority text, there exist Zeolla’s ALT (Analytical-Literal Translation), Johnson’s WEB (World English Bible), and Esposito’s EMTV (English Majority Text Version), of which the latter remains the most readable without being overly literal.

I personally would welcome a good quality (readable formal-equivalence) printed English translation of the Byzantine Textform. I also would like to see a good interlinear based on the Byzantine Textform (either project of which I would be pleased to work on and/or supervise). The primary obstacle to both projects (at least for me) remains the need for funding and support of such.

13. Thanks again for your interacting with us on these points, Dr. Robinson. Could you help our readers know where we can find a copy of the Majority Text that you edited? And would you speak briefly on how it differs with the Hodges/Farstad edition that preceded it?

The Robinson-Pierpont edition is The New Testament in the Original Greek: Byzantine Textform 2005, available in hardback from various online sources or in case lots of 12 from the publisher ( Individual copies can be obtained from me within the USA at a low cost that covers only publishing plus postage and handling.

As for the differences from Hodges-Farstad: these are relatively minor in nature and in quantity small (somewhere around 220 differences total). Apart from the Revelation and the Pericope Adulterae passage in John, our differences reflect a varying choice where the Byzantine manuscripts are significantly divided. Due to their methodology, H-F in certain instances invoked manuscripts from non-Byzantine texttypes in order to determine their numerical “majority” reading. In Revelation, H-F chose to utilize a genealogical method similar to that of Westcott and Hort, accepting as primary a small subgroup that does not always reflect the more dominant Byzantine Textform (represented by the union of the Byzantine Q and A? groups). In the Pericope Adulterae, H-F follow the group termed “?6” by von Soden, primarily on the basis of internal criteria; our text in that pericope follows the “???5” group, primarily due to the relative antiquity of the ?5 tradition, but also with regard to transmissional probabilities regarding the variants in question.

14. Do you have plans for any future editions?

Glad you asked: the newest edition (a Reader’s Edition) has just appeared: The Greek New Testament for Beginning Readers: Byzantine Textform. This volume contains our 2005 text, but with lexical definitions and parsing information on each page for all NT root forms occurring 50 times or less in the NT. It also has an appendix that covers definitions and parsing information for all forms occurring more than 50 times (the Zondervan and UBS Reader’s editions only cover words occurring 30 times or less, and lack the appendices covering all other definitions and verbal forms). This hardback volume was prepared by Jeffrey Dodson (in consultation with me) over the past five years; it is published in hardcover by VTR (Verlag für Theologie und Religionswissenschaft), Nürnberg, Germany, but is speedily available in the USA and Canada from Amazon and other online marketers with the price (both retail and discounted) being parallel with that of the softcover NIV-based Reader’s Edition from Zondervan.

15. We can find you contributing from time to time over at Evangelical Textual Criticism blog, is there any additional online home where we can read more of your work? And are there any additional resources or websites you’d like to refer interested readers to for more information on the Majority Text?

To the first question, the answer is no, I generally do not post at other sites by deliberate choice. First, I am too busy to blog (and I don’t Tweet, Twitter, or Text either); second, I am generally disappointed by the nature and tone of most online text-critical or translational comment blogs, particularly since the KJVO writers tend to monopolize or hijack virtually all discussions, and I have no interest in dealing with what I consider illogical sophistry, conspiracy theories, and agenda-driven propagandistic blather. I have posted (rarely) on the Yahoo Byzantine Text discussion list, but almost exclusively on the ETC blogsite. I do have a couple of articles and reviews available online through the electronic TC Journal, but that’s about all.

As for other resources, I would recommend that anyone interested in the Byzantine or majority text issue begin historically with the various 19th century authors who defended a greater proportion of Byzantine readings than any others, without having the KJV as some sort of touchstone. These in various degrees include John W. Burgon, Edward Miller, F. H. A. Scrivener, and S. W. Whitney, as well as the French writer J. P. P. Martin. After digesting that material, I would move to reading the more modern authors on the subject such as the various material from Zane Hodges, Wilbur Pickering, Andrew Wilson, and myself. Not to be neglected, however, are the writings of those representing the opposite position, many of whom are addressed within the pages of the writers mentioned above; this particularly includes the Westcott-Hort Introduction volume.

16. Would you have a particular book or two that you would recommend as a good one-book introduction to the Byzantine-Priority position?

There really is no “book” out there on that specific topic (though a collection of my various articles, ETS presentations, and essays is currently in the works, but this won’t be ready for a couple of years). At this point, the best I can recommend is for people to read the Introduction to the 1991 R-P Gk NT edition and also the “Case for Byzantine Priority” appendix to the R-P 2005 edition (available here).

I should also add bibliographically that for a good overview of the “majority text” position, one really needs to read the various articles by Zane Hodges in the Journal of the Evangelical Theological Society that appeared in the late 1970s (Hodges’ other articles in Bibliotheca Sacra in the 60s, 70s, and 80s are also helpful in this regard, although not as precisely to the point as the JETS articles).

And of course, for Pickering’s position, one needs to read his Identity of the New Testament Text (preferably his 3rd edition, available on the internet) as well as his JETS articles from the late 1970s.

Editor’s Note: I have tracked down the entire series of articles on the Greek Majority Text that were published in JETS in the late 1970s. They are available online (in .PDF format) and I give the links below. Also, Pickering’s book is available online in readable format here (bit I’m unsure if it is his 3rd edition).

We want to thank you Dr. Robinson for your work in the area of textual criticism which is a blessing to us all. Thanks too for taking the time to interact with us here in our little corner of the world wide web.

Thank you for inviting me to this interview. I hope it will be beneficial to all your readers, particularly since the subject matter involves the word of God, a situation for which the establishment of textual accuracy remains most important.


For additional reading, check out the following links:

KJV Only Debate Blog Interviews Dr. Maurice Robinson, pt. 2

This is the second installment of our three part interview with Dr. Maurice Robinson, co-editor of the The New Testament in the Original Greek: Byzantine Textform (Southborough, MA: Chilton Book Publishing, 1991, 2005). Continuing from part 1….


6. Getting back to the Majority Text, opponents of the Majority Text point out the relative lateness of Byzantine readings compared to older readings in the Alexandrian or other text types. How would you respond to the idea that older readings, all things considered, are necessarily better?

Were this really a true principle, then we should be preferring Western readings over Alexandrian (as even Westcott and Hort acknowledged), since the Western readings clearly have a documented earlier pedigree than the Alexandrian, whether from Old Latin MSS or patristic quotations. Obviously neither Westcott and Hort nor even most eclectically based modern critical texts follow that particular route (a few textual critics mostly in France in fact do advocate Western authenticity). In addition, it is generally recognized among all schools of thought that at least some later MSS in fact do preserve earlier texts. This principle usually is limited by critical text partisans to include only those later MSS that tend to agree with their favored earlier MSS, but the principle should apply equally; and if so, there is no reason why the later Byzantine MSS (or those of even the late 4th and early 5th centuries) should not similarly be considered to have preserved a much earlier form of text with (at least) second-century roots. This becomes a greater issue, given that many non-Byzantine partisans have allowed that virtually all significant readings were in existence during the second century — this in effect reflecting what Sturz and Colwell have claimed. Also — as Sturz has shown — numerous Byzantine readings that were dismissed by Westcott and Hort as “distinctively” Byzantine (maintaining W-H’s definition of such in light of material then available to them) do appear in early papyri that were unknown to W-H. Further, as Burgon and Miller had claimed (confirmed by more precise recent research), a large number of Byzantine readings exist among early fathers in a proportion that does approach 2:1 (cf. Hannah’s tabulation of quotations by Origen in 1 Corinthians). So a case can be made regarding the likely early character of the Byzantine Textform; the desired missing piece yet to be discovered (should such ever occur) is merely an early papyrus with a clearly Byzantine text.

7. On a somewhat related note, would you say a respect for the history of church usage, plays heavily into your decision to opt for a Byzantine priority?

Not that I would give great credence to the particular doctrinal views of the Greek Orthodox Church any more than I would those of the Roman Catholic Church — but I do recognize that it was primarily through each of these channels that the Greek and Latin Vulgate texts of the NT were preserved. Accepting that historical factor, I would suggest that a healthy respect for church-based preservation and transmission of the sacred texts should weigh heavily in relation to text-critical theories and praxis.

8a. Some of us have read a bit of the writings of men like Dean John Burgon, Frederick Scrivener and even Edward Freer Hills. Would you claim such men as forebears of the Majority Text position?

I would not consider anyone whose primary agenda was the defense of KJV exclusivity or primacy to be in any manner a forerunner of the Byzantine-priority or majority text position, but rather to reflect a more recent and less-than-scholarly development. This is the situation with Hills, who — regardless of all his former training and apparently favorable comments regarding the Byzantine or majority text — is never willing absolutely to reject any KJV reading derived from a minority of Greek manuscripts (or even no Greek manuscripts whatever!). Through scholastic sophistry similar to that applied by most other KJVOs, Hills ultimately defends every aspect of the KJV and its underlying text, regardless of where the factual data might point. Like most other KJVOs, Hills also ignores the methodological dichotomy whereby he on the one hand claims Byzantine superiority while on the other hand he denies such in favor of minority or unsupported readings — this demonstrates a KJVO mentality quite clearly. Burgon and Miller, on the other hand, freely critiqued certain translational and textual aspects of the KJV, even while urging its retention for Anglican Church use until such time as various textual and translational matters were more firmly decided (conservative textual criticism in the 19th century was very much undetermined and in flux). Scrivener was even more bold, openly departing much more from the KJV and its underlying text, but not always in the Byzantine direction. Scrivener basically allowed for the originality of various non-Byzantine minority readings taken from other texttypes; such was not the case with Burgon or Miller. Similarly, S. W. Whitney in the 19th century also defended the Byzantine reading in most cases (more so than Scrivener), but here and there even Whitney chose to abandon the Byzantine reading for one found in minority texttypes. In this light, the real forerunners of the current majority text or Byzantine-priority position remain Burgon and Miller and (in his earliest work) J. A. Scholz.

8b. If the Greek text you helped edit were available to these men, would you think they would support your efforts?

I think that for the most part Burgon and Miller would agree heartily, given the evidence from their own writings, especially Burgon’s comments as to places where the TR/KJV text was deficient or erroneous. Such appears not only in his major works, but also as shown in his Textual Commentary on Mt 1-14, where he anticipated both the H-F and R-P texts regarding places of variation away from the TR in more than 95% of the actual cases. Scholz similarly would likely fall into the same category. Scrivener and Whitney, on the other hand, would today continue to hold a differing opinion in some cases.

9. Could you speak to how modern scholarship in general, and evangelical scholarship particularly, has received the Majority Text? Is it helping to further productive debate?

For the most part modern text-critical scholarship remains content with the predominantly Alexandrian-based reasoned eclectic method and its resultant UBS or Nestle text (even though those texts are determined more on external than internal principles). Here and there, of course, eclectic-based journal articles and commentaries occasionally defend some Byzantine as well as other non-Alexandrian readings, but not to a degree that would significantly alter the Alexandrian character of the critical text favored overall. The scholars who have accepted the Byzantine-priority or majority text position remain few, and many of these do not primarily teach or practice in the text-critical arena. In contrast, far more laypeople seem to favor the Byzantine or majority text position than those in academia, although their support continually is clouded by the overly vocal KJVO partisans, who tend to drown out the various voices of reason on this issue.

The very fact that the Byzantine Textform has been published (electronically and in hard copy) helps to spur further inquiry and debate (see, for example, Dan Wallace regarding the likely originality of the Byzantine “shorter readings” as well as the acceptance of some previously rejected Byzantine readings by the INTF in Münster). Overall, however, the Byzantine-priority position remains unconvincing to most scholarly readers (through no fault of my own, I trust). Yet, had the H-F or R-P editions never been published, I wonder whether the greater credence now assigned to some Byzantine readings by eclectic critics really would have occurred.

This interview will conclude tomorrow with part 3.