not
robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: . . .”
(The Majority and TR both use the word ekénose (from kenóō), “to empty or abase,” in verse 7, but the KJV committee produced a more idiomatic translation.)
NRSV reads: “. . . Who, though he was in the form of God, did not regard equality with God as something to be exploited, but emptied himself, taking the form of a slave, being born in human likeness.”
(Based upon the use of “exploited” for the Greek arpagmon here, it seems that editor P. McReynolds may have realized that some might not be comfortable with “seized” or “grasped,” neither of the latter correct even in the NU.)
NASB reads: “Who although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied himself . . .”
(Note that the NASB does cor rectly translate the word ekenose [ek-en´-oce] here—“emptied.”)
NIV reads: “Who, being in very nature God, did not consider equality with God something to be grasped, but made himself nothing; . . .”
(No! God’s Son, Jesus Christ, did claim equality with God—because He is co-equal to God—and He did not need to “cling to” or “grasp” it: He already had it! As for “nothing” here, this is a con textual misuse of the Greek keno- ´ō. Christ “emptied himself” by taking “the form of a servant.” )
The underlying Greek is differ ent, as usual—remarkably dis parate source texts based upon NT mss divergent in 8,000 places (J. A. Moorman). The Majority text under girds the KJV. Note that the KJV makes two critical points in this text: 1) Christ is co-equal with God the Father; yet 2) He willingly abased (Gk. “kenόō”) Himself while God in bodily form, ac cepting the despised shame in the flesh. The New Testament is a testimony to Jesus’ divinity, yet the minority text denies it here!
Colossians 3:6 — “For which
things’ sake the wrath of God cometh on the children of dis obedience.”
Reads: “On account of these the wrath of God is coming on those who are disobedient.”d
Footnote reads: d Other ancient authorities lack on those who are disobedient (Gk the children of disobedience).”
(The minority Greek even reads “children of disobedience.” Yet the English is modified. Is the differ ence not understood here, or is this deception, as well?)
Reads: “For it is because of these things that the wrath of God will come upon the sons of disobedi ence.” Footnote reads “Two early manuscripts do not contain upon the sons of disobedience.”
(The footnote casts doubt—only two manuscripts—on the validity of the reading. Wrongfully confus ing!)
Reads: “Because of these, the wrath of God is coming.” Foot note reads, “Some early manuscripts coming on those who are disobedient.”
(Not many MSS. [See right.] But the Majority also is supported by Aleph, A, C, D-1, F, G, K, L, P, and Psi, and six other specified uncials, as well as by the Syriac Peshitta and Harclean, the Gothic and Armenian, and more.)
The Majority reading is “chil dren of disobedience.” (Greek for children and sons is the same: “uihos” [hwee´-os].) This same phrase also appears in Eph. 2:2 and 5:6. “Children of disobedience” are unbeliev ers who thus habitually behave egregiously against God’s will —the class of the lost doomed to hell. The only opposing MSS are B, D, P46, the Sahidic, and some Ethiopic, plus some of the Byz. text.
1 Thessalonians 1:1 — “Paul and Silvanus, and Timotheus, unto the church of the Thessalo nians which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ.”
(The 1550 Robert Estienne TR, succeeding the Majority, reads “. . . from God our Father and the Lord Jesus Christ.” Erasmus [1516] penned this before Tyndale.)
NRSV: “Paul, Silvanus, and Timothy, to the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace.”
(The UBS3 Greek does not include
“from God our Father and the Lord Jesus Christ. The editor then clearly exposes the moderns by us ing “Master” [same Gk.] within the running interlinear, hence den igrating Christ’s divinity.)
NASB: “Paul and Silvanus and Timothy, to the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace.”
(NA-UBS are supported only by Greek MSS B, F, G and Psi, sever al Old Latin, the Peshitta and Ar menian, plus some of the Coptic Sahidic [northern Egypt] and Ethiopic.)
NIV: “Paul, Silas and Timothy, to the church of the Thessaloni ans in God the Father and the Lord Jesus Christ: Grace and peace to you.” Footnotes read: “a1 Greek Silvanus, a variant of
Silas. b1 Some early manuscripts you from God our Father and the Lord Jesus Christ.”
The Majority has the greeting “. . . from God the Father and Jesus Christ the Son.” Three of the earliest five MSS, Aleph, A and D (however cor rupt, in places), also read so. The villainous Vaticanus (B) supports the minority variant. This may have been an early scribal attempt to “eliminate repetition,” as has been done, historically, by scribes, some Fathers, and by many modern translators.
NRSV
1 Timothy 3:16 — “And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, be lieved on in the world, received up into glory.”
Reads: “Without any doubt, the mystery of our religion is great: Hec was revealed in flesh, vin dicatedd in spirit,e seen by angels, proclaimed among Gentiles, be lieved in throughout the world, taken up in glory.” Footnotes read: “c Gk who; other ancient authorities read God; others, which | d or justified | e or by the spirit.”
(This is riddled with errors: euse beias means “godliness,” or “holi ness.” “Without doubt” is abys- mal; “vindicated” is incorrect for edikaiothe [justified]; “through- out” is wrong [“in the”].)
Reads: “By common confession, great is the mystery of godliness: He who was revealed in the flesh, was vindicated in the Spir it, seen by angels, proclaimed among the nations, believed on in the world, taken up in glory.”
(Some other Greek manuscripts read “He who,” as shown here, but these are among the fewest extant. “He,” in the NIV, has abundant support in Aleph, D, G and F, a paucity of the Byz., plus the Pe shitta and Harclean, the Armenian, and the Gothic, the Coptic, and more. But the Greek holds the most weight.)
Reads: “Beyond all question, the mystery of godliness is great: He appeared in a body, was vindic ated by the Spirit, was seen by angels, was preached among the nations, was believed on in the world, was taken up in glory.” Footnote reads “c16 Some manuscripts God. d16 Or in the flesh.”
(Not only is “appeared in a body” incorrect according to the Greek, but it also is plainly ignoble! The Lord of glory “appeared in a body” rather than “was manifest in the flesh”? Detestable.)
As usual, the Majority text re bukes nearly all modern “Bible” versions, reading “God.” The Greek for “He,” “God” and “Christ” each is a different word. “Who” and “which” are the same word in Greek. Notice how the meaning is different, among the variants, within this context. The third copies of Aleph and A, C-2, and D-2 also read “God.” Elev en other specified Greek MSS read “God,” plus a few of the Vulgate. This is one of the fore most passages clearly estab lishing God’s manifestation in the flesh in the form of His Son, Jesus Christ!
1 Timothy 4:10 — “For there fore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.”
(See 1 Peter 4:14.)
Reads: “For to this end we toil and struggle,c because we have our hope set on the living God, who is the Savior of all people, especially of those who believe.” Footnote reads: “c Other ancient authorities read suffer reproach.”
The NASB, also milder than the KJV, reads “strive.”
(The minority Greek source reads, “toiling [kop-ee-ah´-ō] and strug gling [a´-gonid´-zo-mahee]” rather than “labour and suffer reproach.”)
The NIV also mitigates the connotation with “strive.”
(Aleph, A, and C, plus the Greek in F [9th] and G [9th], support the
minority text, as do Psi [8th] and K
[9th], and many other Greek.
Joining the Byz. are Aleph-2, D, eight other specified Greek, the Peshitta and Harclean, the Coptic, the Armenian, and much more.)
The Majority reading supports “suffer reproach,” as do Aleph- 2, and Codex Beza (D), three major uncials and six others, plus much more. “Suffer re proach” places the rightful bur den of discipleship and sub sequent receipt of rebuke, etc., on the believer. Jesus said that faithful believers will be re proached.
1 Timothy 6:5 — “. . . Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.”
NRSV: “. . . and wrangling among those who are depraved in mind and bereft of the truth, imagining that godliness is a means of gain.”a Footnote reads: “a Other ancient authorities add Withdraw yourself from such people.”
(“Other ancient authorities”? Not the vast majority? Omitting the last sentence nullifies the doctrine of separation, upon which believ ers are to center their lives!)
NASB: “. . . and constant friction between men of depraved mind and deprived of the truth, who suppose that godliness is a means of gain.”
(The Greek apesterémenōn means both “destitute” and “deprived”— the compound root words being apo, “to separate,” and steréo, “to deprive.” Hence, combining the words, in effect, enhances the potency of the Greek word. Greek is a language of emphasis through repetition and the use of double positives and double negatives.)
NIV: “. . . and constant friction between men of corrupt mind, who have been robbed of the truth and who think that godli ness is a means to financial gain.”
(“Robbed” is both a legitimate meaning and a suitable application of the word apesterémenōn in this context.)
The Majority reading supports “from such withdraw thyself,” as does the Greek of D-2 (2nd corrected), and five other major Greek, plus the Syriac Peshitta and Harclean, others. Defying are largely Aleph, A, D, F, G, and 048, plus the Coptic, Vul gate, and some Byz. Some miffed scribe(s) was/were of fended by the separatist doc trine prescribed by God through Paul—“Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you.”
NRSV
Hebrews 1:3 — “Who being the