KJV Preface

“I really love the KJV preface. If it weren’t so difficult to read, and if publishers hadn’t stopped including it in KJV editions, we might not have KJV-Onlyism. I’m not the first person to make that argument. But I am the first person I know of to both translate and abridge the preface for YouTube—and draw out four lessons thereto.” – Mark Ward

Let’s Talk About the King James Version…

“In this surprising and entertaining film, Dr. Mark Ward explores the challenges facing readers of the King James Bible today. He shows why every English reader can benefit from today’s translations—and why you might not be as fluent in KJV English as you think.”

Available to watch for free at this link: https://faithlifetv.com/media/621210?fbclid

Why I Do Not Think the King James Bible Is the Best Translation Available Today

by Daniel B. Wallace – source – https://bible.org/users/daniel-b-wallace

Dr. Dan Wallace has taught Greek and New Testament courses on a graduate school level since 1979. He has a Ph.D. from Dallas Theological Seminary, and is currently professor of New Testament Studies at his alma mater. His Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament (Zondervan, 1996) has become a standard textbook in colleges and seminaries. He is the senior New Testament editor of the NET Bible. Dr. Wallace is also the Executive Director for the Center for the Study of New Testament Manuscripts.

First, I want to affirm with all evangelical Christians that the Bible is the Word of God, inerrant, inspired, and our final authority for faith and life. However, nowhere in the Bible am I told that only one translation of it is the correct one. Nowhere am I told that the King James Bible is the best or only ‘holy’ Bible. There is no verse that tells me how God will preserve his word, so I can have no scriptural warrant for arguing that the King James has exclusive rights to the throne. The arguments must proceed on other bases.

Second, the Greek text which stands behind the King James Bible is demonstrably inferior in certain places. The man who edited the text was a Roman Catholic priest and humanist named Erasmus.1 He was under pressure to get it to the press as soon as possible since (a) no edition of the Greek New Testament had yet been published, and (b) he had heard that Cardinal Ximenes and his associates were just about to publish an edition of the Greek New Testament and he was in a race to beat them. Consequently, his edition has been called the most poorly edited volume in all of literature! It is filled with hundreds of typographical errors which even Erasmus would acknowledge. Two places deserve special mention. In the last six verses of Revelation, Erasmus had no Greek manuscript (=MS) (he only used half a dozen, very late MSS for the whole New Testament any way). He was therefore forced to ‘back-translate’ the Latin into Greek and by so doing he created seventeen variants which have never been found in any other Greek MS of Revelation! He merely guessed at what the Greek might have been. Secondly, for 1 John 5:7-8, Erasmus followed the majority of MSS in reading “there are three witnesses in heaven, the Spirit and the water and the blood.” However, there was an uproar in some Roman Catholic circles because his text did not read “there are three witnesses in heaven, the Father, the Word, and the Holy Spirit.” Erasmus said that he did not put that in the text because he found no Greek MSS which had that reading. This implicit challenge—viz., that if he found such a reading in any Greek MS, he would put it in his text—did not go unnoticed. In 1520, a scribe at Oxford named Roy made such a Greek MS (codex 61, now in Dublin). Erasmus’ third edition had the second reading because such a Greek MS was ‘made to order’ to fill the challenge! To date, only a handful of Greek MSS have been discovered which have the Trinitarian formula in 1 John 5:7-8, though none of them is demonstrably earlier than the sixteenth century.

That is a very important point. It illustrates something quite significant with regard to the textual tradition which stands behind the King James. Probably most textual critics today fully embrace the doctrine of the Trinity (and, of course, all evangelical textual critics do). And most would like to see the Trinity explicitly taught in 1 John 5:7-8. But most reject this reading as an invention of some overly zealous scribe. The problem is that the King James Bible is filled with readings which have been created by overly zealous scribes! Very few of the distinctive King James readings are demonstrably ancient. And most textual critics just happen to embrace the reasonable proposition that the most ancient MSS tend to be more reliable since they stand closer to the date of the autographs. I myself would love to see many of the King James readings retained. The story of the woman caught in adultery (John 7:53-8:11) has always been a favorite of mine about the grace of our savior, Jesus Christ. That Jesus is called God in 1 Timothy 3:16 affirms my view of him. Cf. also John 3:131 John 5:7-8, etc. But when the textual evidence shows me both that scribes had a strong tendency to add, rather than subtract, and that most of these additions are found in the more recent MSS, rather than the more ancient, I find it difficult to accept intellectually the very passages which I have always embraced emotionally. In other words, those scholars who seem to be excising many of your favorite passages from the New Testament are not doing so out of spite, but because such passages are not found in the better and more ancient MSS. It must be emphatically stressed, however, that this does not mean that the doctrines contained in those verses have been jeopardized. My belief in the deity of Christ, for example, does not live or die with 1 Timothy 3:16. In fact, it has been repeatedly affirmed that no doctrine of Scripture has been affected by these textual differences. If that is true, then the ‘King James only’ advocates might be crying wolf where none exists, rather than occupying themselves with the more important aspects of advancing the gospel.2

Third, the King James Bible has undergone three revisions since its inception in 1611, incorporating more than 100,000 changes. Which King James Bible is inspired, therefore?

Fourth, 300 words found in the KJV no longer bear the same meaning—e.g., “Suffer little children…to come unto me” (Matt 19:14). “Study to shew thyself approved unto God” (2 Tim 2:15). Should we really embrace a Bible as the best translation when it uses language that not only is not clearly understood any more, but in fact has been at times perverted and twisted?3

Fifth, the KJV includes one very definite error in translation, which even KJV advocates would admit. In Matthew 23:24 the KJV has ‘strain at a gnat and swallow a camel.’ But the Greek has ‘strain out a gnat and swallow a camel.’ In the least, this illustrates not only that no translation is infallible but also that scribal corruptions can and do take place-even in a volume which has been worked over by so many different hands (for the KJV was the product of a very large committee of over 50 scholars).4

Sixth, when the KJV was first published, it was heavily resisted for being too easy to understand! Some people revere it today because it is difficult to understand. I fear that part of their response is due to pride: they feel as though they are able to discern something that other, less spiritual folks cannot. Often 1 Corinthians 2:13-16 is quoted with reference to the KJV (to the effect that ‘you would understand it if you were spiritual’). Such a use of that text, however, is a gross distortion of the Scriptures. The words in the New Testament, the grammar, the style, etc.—in short, the language—comprised the common language of the first century. We do God a great disservice when we make the gospel more difficult to understand than he intended it. The reason unspiritual people do not understand the scriptures is because they have a volitional problem, not an intellectual problem (cf. 1 Cor. 2:14 where ‘receive,’ ‘welcome’ shows clearly that the thing which blocks understanding is the sinful will of man).

Seventh, those who advocate that the KJV has exclusive rights to being called the Holy Bible are always, curiously, English-speaking people (normally isolated Americans). Yet, Martin Luther’s fine translation of the Bible into German predated the KJV by almost 100 years. Are we so arrogant to say that God has spoken only in English? And where there are substantial discrepancies between Luther’s Bible and the KJV (such as in 1 John 5:7-8), are we going to say that God has inspired both? Is he the author of lies? Our faith does not rest in a singular tradition, nor is it provincial. Vibrant, biblical Christianity must never unite itself with provincialism. Otherwise, missionary endeavor, among other things, would die.

Eighth, again, let me repeat an earlier point: Most evangelicals—who embrace all the cardinal doctrines of the faith—prefer a different translation and textual basis than that found in the KJV. In fact, even the editors of the New Scofield Reference Bible (which is based on the KJV) prefer a different text/translation!

Finally, though it is true that the modern translations ‘omit’ certain words and verses (or conversely, the KJV adds to the Word of God, depending on how you look at it), the issue is not black-or-white. In fact, the most recent edition of a Greek New Testament which is based on the majority of MSS, rather than the most ancient ones (and thus stands firmly behind the King James tradition), when compared to the standard Greek New Testament used in most modern translations, excises over six hundred and fifty words or phrases! Thus, it is not proper to suggest that only modern translations omit; the Greek text behind the KJV omits, too! The question, then, is not whether modern translations have deleted portions of the Word of God, but rather whether either the KJV or modern translations have altered the Word of God. I contend that the KJV has far more drastically altered the scriptures than have modern translations. Nevertheless, I repeat: most textual critics for the past two hundred and fifty years would say that no doctrine is affected by these changes. One can get saved reading the KJV and one can get saved reading the NIV, NASB, etc.

I trust that this brief survey of reasons I have for thinking that the King James Bible is not the best available translation will not be discarded quickly. All of us have a tendency to make mountains out of molehills and then to set up fortresses in those ‘mountains.’ We often cling to things out of emotion, rather than out of true piety. And as such we do a great disservice to a dying world that is desperately in need of a clear, strong voice proclaiming the gospel of Jesus Christ. Soli Deo gloria!

Addendum

One further point is necessary. With the recent publication of several different books vilifying modern translations, asserting that they were borne out of conspiratorial motives, a word should be mentioned about this concocted theory. First, many of these books are written by people who have little or no knowledge of Greek or Hebrew, and are, further, a great distortion of the facts. I have read books on textual criticism for more than a quarter of a century, but never have I seen such illogic, out-of-context quotations, and downright deceptions about the situation as in these recent books. Second, although it is often asserted that heretics produced some of the New Testament MSS we now have in our possession, there is only one group of MSS known to be produced by heretics: certain Byzantine MSS of the book of Revelation. This is significant because the Byzantine text stands behind the KJV! These MSS formed part of a mystery cult textbook used by various early cults. But KJV advocates constantly make the charge that the earliest MSS (the Alexandrian MSS) were produced by heretics. The sole basis they have for this charge is that certain readings in these MSS are disagreeable to them! Third, when one examines the variations between the Greek text behind the KJV (the Textus Receptus) and the Greek text behind modern translations, it is discovered that the vast majority of variations are so trivial as to not even be translatable (the most common is the moveable nu, which is akin to the difference between ‘who’ and ‘whom’!). Fourth, when one compares the number of variations that are found in the various MSS with the actual variations between the Textus Receptus and the best Greek witnesses, it is found that these two are remarkably similar. There are over 400,000 textual variants among NT MSS. But the differences between the Textus Receptus and texts based on the best Greek witnesses number about 5000—and most of these are untranslatable differences! In other words, over 98% of the time, the Textus Receptus and the standard critical editions agree. Those who vilify the modern translations and the Greek texts behind them have evidently never really investigated the data. Their appeals are based largely on emotion, not evidence. As such, they do an injustice to historic Christianity as well as to the men who stood behind the King James Bible. These scholars, who admitted that their work was provisional and not final (as can be seen by their preface and by their more than 8000 marginal notes indicating alternate renderings), would wholeheartedly welcome the great finds in MSS that have occurred in the past one hundred and fifty years.


1 Now a humanist in the sixteenth century is not the same as a humanist today. Erasmus was generally tolerant of other viewpoints, and was particularly interested in the humanities. Although he was a friend of Melanchthon, Luther’s right-hand man, Luther did not care for him.

2 It is significant that Erasmus himself was quite progressive in his thinking, and would hardly be in favor of how the KJV Only advocates have embraced him as their champion. For example, every one of his editions of the Greek NT was a diglot—Latin on one side and Greek on the other. The Latin was his own translation, and was meant to improve upon Jerome’s Latin Vulgate—a translation which the Catholic church had declared to be inspired. For this reason, Cambridge University immediately banned Erasmus’ New Testament, and others followed suit. Elsewhere, Erasmus questioned whether the pericope adulterae (the story of the woman caught in adultery [John 7:53-8:11]), the longer ending of Mark (16:9-20), etc., were authentic.

3 “Suffer” in Matt 19:14 means “permit”; “study” in 2 Tim 2:15 means “be eager, be diligent.” See the Oxford English Dictionary (the largest unabridged dictionary of the English language) for help here: it traces the uses of words through their history, pinpointing the year in which a new meaning came into vogue.

4 There are other mistakes in the KJV which persist to this day, even though this translation has gone through several editions. For example, the KJV in Heb 4:8 reads: “For if Jesus had given them rest, then would he not afterward have spoken of another day.” This sounds as though Jesus could not provide the eternal rest that we all long for! However, the Greek word for Jesus is the same as the word for Joshua. And in the context of Heb 4, Joshua is obviously meant. There is no textual problem here; it is rather simply a mistake on the part of the translators, perpetuated for the last 400 years in all editions of the KJV.

The Myth Perpetuated by Advocates of King James Version Only

The King James Version of the Bible is an excellent translation. There is so much about it to be commended. It was the first Bible I ever had and I am indeed glad for that. However, it is not the only version one should ever use. We have learned much about the original Hebrew and Greek of the Bible since the 17th century and these insights have shaped many of the modern translations, helping us understand the original words God inspired. Just saying this is anathema to some people caught up in what is called ‘King James Only’.

I very much appreciate Pastor Tim Conway’s teaching here (below). This is a controversy that has caused untold damage and division in so many friendships and families and very sadly, has even split entire churches. He addresses this vital issue in terms that hopefully all can follow.

Grace Community Church’s website (gccsatx.com) reads: “Many adamantly hold to the ‘KJV Only’ as being the only translation of the Bible to use. It seems that constantly new believers are running into this question and wrestling with the evidence of whether it is a valid argument or not. In this Bible Study Tim seeks to put forward the evidence that convinced him that the ‘KJV Only’ position is not a stance that is being faithful to the evidence.

It is because of emails that we have received, like the following, that it was apparent there was a need to put something up on the KJV Only controversy. For example, at the beginning of 2012 someone emailed in saying:

“Exactly what part of “ANYONE WHO ADDS OR TAKES AWAY FROM THIS BOOK” DON’T YOU UNDERSTAND? IT IS INDEED NO different than “WHICH PART OF THE WORD “NO” DO YOU NOT UNDERSTAND???? I was at a loss as to why almost everyone was reading from every other so called new and improved versions of the bible. All Reading from any and every other version EXCEPT the true Old King James……Why Why why would you want to change God’s word to suit the brethren. It ought to be rather, The brethren adapting to the grand language of the Old King James not all changing the word to suit the brethren !!!! The old King James Version has the SALT. All the rest are simply put…without SALT. I am just shocked though I know Our King of King’s Christ Jesus says I should think it strange. Go ahead brethren. GO ON… explain away. Many others will be led astray by you and yours. I am grateful to God evermore I remain wide awake.”

Two years later this same person emailed back saying:

“I have repented to God & have ceased from my ridiculous King James only attitude. I greatly appreciate your sermons & wish to apologize for my previous high minded opinionated foolishness. I hope you can graciously forgive me for lashing out the way I did.”

Our desire, as Tim says at the start of the study, is not to take away from God’s Word, but to see people, like the person above, come to recognize that the evidence does not support the KJV 1611 as being the only translation we should use.”

A Word from the KJV Translators

Article: THE EMBARRASSING PREFACE TO THE KING JAMES VERSION Posted By Bill Combs (original source here)

When the King James Version of the Bible came off the press of Robert Barker in 1611, it contained an eleven-page preface titled “The Translators to the Reader.” This preface is primarily a defense of the new translation, but it also provides important information about the translators’ views on the subject of Bible translation. It is an embarrassment (or should be) to King James-only advocates because it contains statements from the translators that are in direct opposition to the KJV-only position. It is most unfortunate that this pref­ace is no longer included in modern copies of the KJV. This post is the beginning of a series that will examine the actual words of the preface in order to refute the erroneous ideas of KJV-only movement with the words of the translators themselves. But before beginning that examination, I will summarize the contents of the preface.

The preface begins by noting, along with examples, that all new en­deavors of whatever kind will commonly face opposition. This is also true for persons who attempt to change and improve anything, even if they are important people like kings. However, the greatest opposition and severest vilification is reserved for those who modify or change the current translation of the Bible, even if that translation is known to have defects.

Next there follows a long section praising Scripture, noting its great value and divine origin. But the perfections of Scripture can never be appreciated unless it is understood, and it cannot be understood until it is translated into the common tongue.

Translation is therefore a good thing. Thus, God in his providence raised up individuals to translate the Old Testament into Greek. The Septuagint, though far from perfect, was still sufficient as the Word of God, such that the apostles quoted it in the NT. And even thought the Septuagint was the Word of God, scholars believed it could be improved, which led to the Greek versions of Aquila, Theodotion, and Symmachus, as well as the Hexapla of Origen. Both testaments were then translated into Latin, culminating in Jerome’s Vulgate. Finally, the Scriptures were translated into many tongues, in­cluding English.

However, the preface observes, the Roman Catholic Church has generally not allowed the Scriptures to be rendered into the common tongues. Recently, they have produced their own translation of the Bible into English though they seem to have been forced to do it against their better judgment due to the number of Protestant English Bibles available.

The preface then returns to the problem of opposition to the new translation, and translations in general, by answering several objections. The main argument against the new translation questions the need for it, that is, since there had already been a number of English translation of the Bible, why is there need for another? If previous translations were good, there should be no need for another; if they were defective, why were they ever offered in the first place?

The answer is, of course, that “nothing is begun and perfected at the same time.” While the efforts of previous English translators are to be commended, nevertheless, they themselves, if they were alive, would thank the translators of this new translation. The previous English Bibles were basically sound, but this new translation affords an opportunity to make improvements and cor­rections.

The translators argue that all previous English translations can rightly be called the Word of God, even though they may contain some “imperfections and blemishes.” Just as the King’s speech which he utters in Parliament is still the King’s speech, though it may be imperfectly trans­lated into French, Dutch, Italian, and Latin; so also in the case of the translation of the Word of God. For translations will never be infal­lible since they are not like the original manuscripts, which were pro­duced by the apostles and their associates under the influence of inspira­tion.

However, even an imperfect translation like the Septuagint can surely be called the Word of God since it was approved and used by the apostles themselves. But since all translations are imperfect, the Church of Rome should not object to the continual process of correcting and improving English translations of the Bible. Even their own Vulgate has gone through many revisions since the day of Jerome.

Finally, the translators state the purpose and plan of the present translation. They have not intended to make a new translation, but to make the best possible translation by improving upon previous ones. To do so they have, of course, carefully examined the original Hebrew and Greek since translation should only be done from the original tongues.

Also, they did not work hastily, as did the translators of the Septuagint, who, according to legend, finished their work in only seventy-two days. The translators also availed themselves of commentaries and translations of the Scriptures in other languages.

In their work they felt it was essen­tial to include marginal notes, despite the fact that some might feel such notes tend to undermine the authority of the Scriptures. These notes are essential since the translators confess that oftentimes they were unsure how a word or phrase should be translated. This is especially true in Hebrew, where there are a number of words which only occur once in Scripture, and even the Jews themselves are uncertain about their trans­lation.

And so, as Augustine notes, a “variety of translations is profitable for finding out of the sense of the Scriptures.” Lastly, the translators ob­serve that, in spite of criticism from some quarters, they decided not to always translate the same Hebrew or Greek word with the same English word and have retained, over the objections of the Puritans, the old ec­clesiastical words like “baptism” instead of “washings.”