James White vs. Thomas Ross Bible Versions Debate: Legacy Standard Bible (LSB) / Nestle-Aland Greek & King James Version (KJV) / Textus Receptus Greek

James White vs. Thomas Ross Bible versions / King James Only debate: “The Legacy Standard Bible, as a representative of modern English translations based upon the UBS/NA [United Bible Societies, Nestle-Aland Greek] text, is superior to the KJV [King James Bible], as a representative of TR-based [Textus Receptus / Received Text - based] Bible translations." Affirm: James White, Alpha & Omega Ministries, Apologia Church (Mesa, AZ) Deny: Thomas Ross, FaithSaves.net, Bethel Baptist Church (El Sobrante, CA) Debate location: February 18, 2023 About the debaters: James White is the director of Alpha and Omega Ministries. He is Professor of Church History and Apologetics at Grace Bible Theological Seminary, and has taught Greek, Hebrew, Systematic Theology, Textual Criticism, Church History and apologetics for numerous other schools. He has authored or contributed to more than twenty four books, including The King James Only Controversy, The Forgotten Trinity, and What Every Christian Needs to Know About the Qur’an. He is an accomplished debater; this King James Version Only debate was his 180th. He has debated leading proponents of Roman Catholicism, Islam, Jehovah’s Witnesses, and Mormonism, as well as critics such as Bart Ehrman, John Dominic Crossan, Marcus Borg, and John Shelby Spong. Thomas Ross grew up doubting the existence of God, but through God’s grace turned to the Lord Jesus Christ in repentant faith shortly after entering college at the age of fifteen and was born again. He earned a BA from the University of California at Berkeley, an MA from Fairhaven Baptist College, an M Div from Great Plains Baptist Divinity School, a ThM from Anchor Baptist Theological Seminary, and should complete and submit his PhD dissertation this year at Great Plains Baptist Divinity School. He has taught systematic theology, Greek, Hebrew, apologetics, textual criticism, and other courses with a variety of church-authorized Bible institutes, colleges, and theological seminaries in the United States and in foreign countries. His church and he partner with a number of independent Baptist educational institutions to assist them in training God’s servants for kingdom work through both distance and in-person education, in addition to assisting his congregation and equipping other Bible-believing, separatist Baptist churches in preaching, teaching, and in other ways fulfilling Christ’s Great Commission through such ministries as house-to-house evangelism, literature distribution, evangelistic Bible studies, open-air preaching, and online preaching, teaching, and apologetics ministry to the glory of the Triune God (Matthew 28:19-20). Thomas Ross has engaged in public, moderated debates both in the United States and internationally with leading representatives of non-Christian worldviews and with representatives of pseudo-Christian cults and religious organizations. He loves to read and study his Greek, Hebrew, Latin, and English Bible with the intention of obeying them. He has also translated the Aramaic portions of Scripture. He has written several books. In the debate, James White argued that the King James Version translators, were they alive today, would affirm the superiority of the Legacy Standard Bible to the KJV, for three reasons: 1.) The LSB is textually superior to the KJV. 2.) The LSB is lexically superior tot he KJV. 3.) The LSB is translationally superior to the KJV. Thomas Ross argued that the King James Bible and the Textus Receptus or Received Text fits what the Bible teaches about its own preservation. The LSB and other modern Bible versions do not. He argued that Scripture, and faith in the promises of God, must be the “glasses” through which believers evaluate historical data about the preservation of the Bible. Scripture teaches: 1.) the verbal, plenary preservation of the verbally, plenarily inspired autographa (Psalm 12:6-7; Matthew 5:18; Matthew 24:35); 2.) the preserved words would be perpetually available to God’s people (Isaiah 59:21) 3.) Israel was the guardian of Scripture in the Mosaic dispensation (Romans 3:1-2), and the church the guardian in the dispensation of grace (1 Timothy 3:15). The Holy Spirit would lead the saints to accept the words the Father gave to the Son to give to His people (John 16:13; 17:8). Believers can know with certainty where the canonical words of God are, because they are to live by every one of them (Matthew 4:4; Revelation 22:18-19) and are going to be judged by them at the last day (John 12:48). Ross pointed out that the translation philosophy of the Nestle-Aland Greek text's editors rejected both the Biblical doctrine of preservation and undermined verbal inspiration, and their heresies corrupted the UBS Greek text. He also argued "Jehovah" is God's covenant name, not the LSB's "Yahweh." Videography by Shane Irwin for Impax Films. Watch the debate review videos at FaithSaves, on YouTube on the KJB1611 channel, or at the Rumble KJBIBLE1611 channel!

James White & Thomas Ross debated the topic: “The Legacy Standard Bible (LSB), as a representative of modern English translations based upon the UBS/NA text (the Greek New Testament printed by the United Bible Society, which is also the text of the Nestle-Aland), is superior to the KJV (King James Version), as a representative of TR-based (Textus Receptus or Received Text based) Bible translations.” This King James Only or King James Version Only (KJVO) debate took place on February 18, 2023. This video is part one of a series of debate review videos by Thomas Ross of the arguments made by both sides of the debate. The introductory video explains Bro Ross' initial analysis of how the debate went and examines James White's initial post-debate comments in White's Dividing Line program for Tuesday, February 21, 2023 (James White discusses the Bible text and version debate in c. minutes 5-18; the video is entitled "Road Trip Dividing Line: Gay Mirage, Mass, Biblicism," and comments start here: https://www.youtube.com/watch?v=vR4do1nfFr4&t=517s). By God's grace and for His glory, the Lord answered the prayers of His people and the debate went well. God is concerned that His pure Word be in use among His people, and He blessed the debate towards the furtherance of that cause. The case for perfect preservation, and its good and necessary consequence, the superiority of the TR/KJV to the UBS/LSB, was clear. All glory to the one God, the Father who gave the canonical words of Scripture to the Son, so that He could give them to the assembly of His saints by His Spirit! Despite pressing James White on the obvious fact that the Bible promises perfect preservation, and that the original language texts behind the Legacy Standard Bible and similar modern versions are built around a rejection of these promises, and that the recognition of the canonical words of Scripture by the church were crucial to Thomas Ross' case, James still did very little to dispute Ross's case from Scripture, nor to present a Biblical basis for his own position. James White reviewed the debate on his Dividing Line program. In his review he made very few comments about the substance of the debate. He did not talk about what Scripture taught about its own preservation. He did not talk about what Baptist confessions say about preservation. He did not talk about the case made for the Textus Receptus from history, validating how God kept His promises and the Baptist confessions are right. Instead, unfortunately, James made regular affirmations about Thomas' character that he was not able to substantiate. James White claimed he “knew” Thomas Ross was “not intending to” bring the audience along with him. James claimed Thomas had a “really, really deep disrespect for the audience.” James said: “Ross didn’t care. He wasn’t debating for us.” James claimed this was what Thomas was doing: “I don’t care if anyone understands what I’m saying, I’m just showing off.” James claimed Thomas did not understand the concept of text types, or even “anything like that at all,” and said that Thomas “misuse[d] scholarly information.” James used his debate review to make such allegations against the character of Thomas Ross, but James was not able to substantiate any of these accusations. Similarly, in James White's book The King James Only Controversy James claims that there are KJVO people who think Abraham and Moses spoke English, but here again James provides no documentation for his claims. Thomas Ross discusses the use of Athanasius' TR reading "only-begotten Son" in John 1:18 versus the Arian reading defended by James White, "only begotten god," which is followed by the Nestle-Aland Greek text, the New World Translation of the Watchtower Society or the Jehovah's Witnesses cult, and the Legacy Standard Bible. Athanasius seven times quotes “only begotten Son,” the TR and KJV reading of John 1:18 in the patristic writer's Defense of the Nicene Definition and his Discourses Against the Arians. The corruption “only begotten god” is first attested by the Gnostic Valentinians and is also quoted by Arius. The corruption in the NA/UBS Greek text appears in 0.3% of the Greek manuscripts, while the TR “only begotten Son” appears in 99%. It is astonishing that White’s King James Only Controversy actually employs the pro-Arian corruption of John 1:18 as evidence of the superiority of modern Bible versions on the Deity of Christ! The Nestle-Aland text encourages the Arian heresy that Christ is begotten in the sense of “created” at a point in time as a secondary god, rather than the Biblical fact that Christ is begotten eternally as Son (and “beget” does not mean “create”; the Son is begotten, not created). Thomas also discusses the fact that there are hundreds of lines of text in the NA text—mere handfuls of words—where the NA/UBS text looks like no Greek manuscript that actually is known on the face of the earth. Learn more at the FaithSaves website!

James White's first argument in his King James Only debate with Thomas Ross was that (if they were alive today) the King James Version translators would prefer the Legacy Standard Bible to the King James Bible. James White & Thomas Ross debated the topic: “The Legacy Standard Bible (LSB), as a representative of modern English translations based upon the UBS/NA text (the Greek New Testament printed by the United Bible Society, which is also the text of the Nestle-Aland), is superior to the KJV (King James Version), as a representative of TR-based (Textus Receptus or Received Text based) Bible translations.” This King James Only or King James Version Only (KJVO) or Confessional Bibliology debate took place on February 18, 2023. This video is part two of a series of debate review videos by Thomas Ross of the arguments made by both sides of the debate. Dr. Thomas Ross provides debate background and then beings to examine Dr. James White's introductory 25 minute speech. James White did not present an exegetical case for the type of textual criticism performed by the Nestle - Aland / United Bible Society Greek Text and adopted by the Legacy Standard Bible. In White's opening presentation he did not present an exegetical case. In fact, in James R. White, The King James Only Controversy: Can You Trust Modern Translations? (Minneapolis, MN: Bethany House, 2009), the teaching on preservation of passages such as: Deuteronomy 4:2; 8:3; 12:32; 29:29; Psalm 119:89; Proverbs 30:5-6; Isaiah 59:21; Matthew 4:4; 5:18-19; Luke 16:17; John 10:35; 12:48; 17:8 & Revelation 22:18-19 is completely ignored. James White does not obtain his textual critical position and conclusions from Scriptural exegesis. In response to James White's claim that the King James Version translators would support the LSB over the KJB, Thomas Ross demonstrates: 1.) James provides zero evidence that the KJV translators would want to remove the canonical ending and all resurrection appearances from Mark’s Gospel, so that the Good News according to Mark ends with the women, continually afraid, running away and saying nothing, based on the slimmest MS evidence. 2.) James provides zero evidence that the KJV translators would want to introduce many readings that deny the inerrancy of Scripture into their translation (Matthew 1:7; 10; Mark 1:2; 5:1; 6:22; Luke 3:33; 8:26 23:45; 1 Corinthians 5:1). 3.) James provides zero evidence that the KJV translators preferred a Textus Rejectus that was not used by God’s people and churches to the Textus Receptus received by the churches that they actually used. 4.) James provides zero evidence that the KJV translators would want to reject the reading in all Hebrew MSS and erase God’s covenant Name, “Jehovah,” from Scripture and replace it with something else. 5.) James provides zero evidence that the KJV translators would have been fine radically altering the model prayer in Matthew 6:9-13 & Luke 11:2-4 or that they would have rejected their knowledge of the Greek NT and LXX to mistranslate “deliver us from evil” as “deliver us from the evil one.” 6.) James provides zero evidence that the KJV translators would want to eliminate “hell” from the Old Testament, eliminate the distinction between singular and plural pronouns (thee/ye), etc. 7.) James provides zero evidence that the KJV translators would have accepted a Hebrew and Greek text made by people who universally rejected the inerrancy of Scripture and included high Roman Catholic figures who submitted to the Council of Trent and whom the translators would have viewed as in league with the Papal Antichrist. 8.) James's claim about what the KJV translators would have done (were they alive today) is actually an example of what David Hackett Fisher’s Historians’ Fallacies: Toward a Logic of Historical Thought (New York: Harper & Row, 1970) calls the “fallacy of fictional questions” (pgs. 15ff.). However, if we must indulge in historical fallacies, it is much more probable that they would all have rejected the LSB, the more high Anglican KJV translators embracing a position like that of Burgon and Scrivener and the more Puritan KJV translators embracing a position like that of Edward F. Hills. Dr. Ross then points out from the writings of the head King James Version translator, Lancelot Andrewes, that James White's claims about the translators are specious. Lancelot Andrewes embraced Textus Receptus readings such as 1 Timothy 3:16; John 5:3-4 & 1 John 5:7, and the model prayer in Matthew 6:9-13 & Luke 11:2-4, without any doubt about them whatsoever. Andrewes believed in the preservation of Scripture, writing: "Heaven and earth shall pass, but not one jot of this … law of God.” Dr. Andrewes denied that the LXX was the authority over the Hebrew Scriptures for New Testament Apostles like Matthew. As a strong Protestant, he believed that the Pope was the Antichrist and would not have rejected the Protestant Bible. Learn more at the FaithSaves website!

James White & Thomas Ross debated the topic: “The Legacy Standard Bible (LSB), as a representative of modern English translations based upon the UBS/NA text (the Greek New Testament printed by the United Bible Society, which is also the text of the Nestle-Aland), is superior to the KJV (King James Version), as a representative of TR-based (Textus Receptus or Received Text based) Bible translations.” This King James Only or King James Version Only (KJVO) or Confessional Bibliology debate took place on February 18, 2023. This video is part three of a series of debate review videos by Thomas Ross of the arguments made by both sides of the debate. James White's first argument in this King James Only debate was that (if they were alive today) the King James Version translators would prefer the Legacy Standard Bible to the King James Bible. James White argued: “[T]he Legacy Standard Bible is superior to the King James Version and I believe very, very, firmly the King James translators would be on my side in this debate; I believe that they would definitely support the thesis that I am putting forward … I wish to point out a startling reality. I believe firmly that the King James translators would be completely on my side in the debate today.” (10:00-12:00). He reiterated at the end of the debate that the perfect preservationist, Textus Receptus-based KJVO viewpoint defended by Thomas Ross was wrong. The “King James translators would never adopt the perspective that has been presented this evening” (2:50:00-2:51:00). Similarly, James White's The King James Only Controversy argues: "one of the most eloquent arguments against KJV Onlyism is provided, ironically enough, by the translators themselves … from the preface to the 1611 KJV" (pgs. 117-118). Should we believe that the King James Version translators would be “very, very firmly” against their own Textus Receptus-based translation, instead adopting the Nestle-Aland text while viewing the translation philosophy and choices of the Legacy Standard Bible as so superior that they would be “completely” on James White’s side in the debate? What evidence did James White give in the debate for these astonishing affirmations? He did NOT quote or reference any writing, disputation, sermon, or other primary source from any specific King James translator, either in the debate or in his book, The King James Only Controversy. Not only are no writings of any KJV translator quoted anywhere in the hundreds of pages of his book, but not even one book by any KJV translator appears in his bibliography. James White has indicated in writing on multiple occasions that he only spent a few months writing his King James Only Controversy, so perhaps the great haste with which his book was written explains his failure to interact seriously, or even interact at all, with the writings of the KJV translators before making his claims about what they would believe were they alive today. It is unfortunate, however, that in the decades since The King James Only Controversy was published that James White has not taken the time to make sure that what he is claiming is historically accurate, and that even in this debate he continued to make claims about the King James translators that are simply highly problematic. What evidence did James give for his “very, very fir[m]” belief that the KJV translators would be “completely” on his side in the debate? Both in the debate, and in his King James Only Controversy, the only source that is cited in order to prove James’ astonishing claim about the KJV translators is the prefatory material to the KJV. So what can we learn from the preface to the KJV—does it prove White’s claim that the KJV translators would reject their own Greek text and English translation today to adopt a Greek and English text that attacks inerrancy, the resurrection appearances in Mark, etc.? The 1611 King James Versions' Epistle Dedicatory, however, completely contradicts the claims of James White. The translators said that their English Bible was better than all other English versions. They referred to the KJV as “one more exact Translation,” a more accurate version than the previous Bibles in English. Having their better translation was not a matter of indifference, but one of great “importance.” They thought their version was better, and that it was important that everyone recognize and act on that fact. So do KJV-Only advocates think today—they agree completely with what the KJV translators say in the Epistle Dedicatory on this issue. James White himself concedes the incredible scholarship of the KJV translators in his King James Only Controversy. He wrote: "The men who worked on the AV translation nearly four hundred years ago were great scholars. No one can possibly dispute this. … [T]he great scholars who labored upon the AV … by and large the group encompassed some of the finest scholars the world has ever seen." (pgs. 115, 278, 334).

James White and Thomas Ross debated: “The Legacy Standard Bible (LSB), as a representative of modern English translations based upon the UBS/NA text (the Greek New Testament printed by the United Bible Society, which is also the text of the Nestle-Aland), is superior to the KJV (King James Version), as a representative of TR-based (Textus Receptus or Received Text based) Bible translations.” This King James Only or King James Version Only (KJVO) or Confessional Bibliology debate took place on February 18, 2023. This video is part four of a series of debate review videos by Thomas Ross of the arguments made by both sides of the debate. James White's first argument in this King James Only debate was that (if they were alive today) the King James Version translators would prefer the Legacy Standard Bible to the King James Bible. In both the live debate and his book The King James Only Controversy, James White claimed that the "Translators to the Reader" prefatory material in the KJV proved that the KJV translators would prefer modern Bible versions based on the Nestle-Aland Textus Rejectus to their own translation based on the Textus Receptus. The last video examined the Epistle Dedicatory of the KJV. “The Translators to the Reader” now comes under examination. This is the only material that James White references in The King James Only Controversy. No written material by Dr. White qualifies his astonishing claim that the KJV translators would prefer modern Textus Rejectus-based modern versions to their own translation by admitting that the KJV translators claimed that their version was better than all other English versions in the Epistle Dedicatory. James White has never acknowledged this fact in any of his written material, his KJV debates, his KJV interviews, or (to Thomas Ross' knowledge) his Dividing Line programs. It is completely unacknowledged in his published writings and in his KJV debates. So does the Translators to the Reader section contradict the claims in the Epistle Dedicatory? Does the Translators to the Reader section say something like: “It doesn’t matter what Greek text the Bible is translated from; it is great if in a church service if twenty people they have twenty different Bible versions, some literal, some non-literal, with different verses included and excluded and different doctrines taught or not taught in passages from Mark 16:9-20 to 1 Timothy 3:16 to the Model Prayer in Matthew 6 and Luke 11”? No-certainly not! The Translators to the Reader section of the KJV introductory material makes statements about the inspiration and preservation of Scripture that are consistent with the Bibliology of verbal, plenary inspiration and preservation of the KJV-only and Confessional Bibliology movements, but are not consistent with the anti-inspiration and anti-preservation views that brought us the Nestle-Aland Greek text. The KJV translators viewed the Scriptures that were available to them, in their hands to study and to use, as “perfect,” indeed, “so full and so perfect.” That is, the perfection of Scripture was not limited to long-lost autographs, but the texts that they themselves could love and reverently obey, the available texts of Scripture, were “perfect.” Being “perfect” is A PRESENT QUALITY of Scripture—what was AVAILABLE AND IN USE was “perfect.” What was “so perfect” was the AVAILABLE text that they were to study themselves, and which past ages had studied—the available, in-use text was perfect, according to the KJV translators. This is a statement of the preservation of Scripture that would delight Christians who are KJV-only or who support Confessional Bibliology but would not be especially appreciated by very large percentages of advocates of modern versions. The preface to the KJV also specifies that John 5:39 in the KJV, an important doctrinal text, correctly contains the imperative "search" the Scriptures rather than (as in the LSB, NIV, NKJV, NASB, ESV, NRSV) the indicative "You search." In summary, the KJV translators affirm the verbal, plenary inspiration and preservation of Scripture—the Bibliology of King James Onlyism and of Confessional Bibliology, rejected by the system of belief that gave us the modern Nestle-Aland Greek text and the English versions based upon it. Believing Scripture on its own inspiration and preservation leads by good and necessary consequence to the superiority of the Textus Receptus to the modern Nestle-Aland text. The “Translators to the Reader” also favors English translational choices in passages such as John 5:39 that are supported by the context and are found in other Reformation-era Bibles but are rejected by modern English versions. Thus, the KJV translators would favor their own translational choices, also found in other Reformation-era Bibles, to translational choices found in modern English versions. The KJV translators would view their original language base and translational choices as superior to those of modern versions.

This video is part five of a series of debate review videos by Thomas Ross of the arguments made by both sides in the James White / Thomas Ross King James Version Only debate. James White claimed that (if they were alive today) the King James Version translators would prefer the Legacy Standard Bible to the King James Bible. In both the live debate and his book The King James Only Controversy, James White claimed that the "Translators to the Reader" prefatory material in the KJV proved that the KJV translators would prefer modern Bible versions based on the Nestle-Aland Textus Rejectus to their own translation based on the Textus Receptus. Part five continues to examine the "Translators to the Reader," here in relation to creationism. The King James Version is a superior Bible for those committed to the Biblical truth of creationism and a young earth. The KJV translators’ confident certainty in a young earth and in creation rather than evolution are good and necessary consequences that flow from their literal interpretation of Genesis. Hence, the KJV translators (correctly) believed that Hebrew was the first language and the language spoken by Adam and before Babel. (How many translators of the Old Testament today agree with the KJV translators on this? Will it not impact your view of the translation of the Old Testament if you think Hebrew is a late product of a long process of evolution from other languages or if you think it was the first language spoken, the language of Adam and Eve, with other languages developing from Hebrew?) Thus, the "Translators to the Reader" refers to "Hebrew the ancientest ... tongue." They believed Hebrew was the original language spoken by Adam and Eve and all men before the Tower of Babel. As not only Baptist separatist scholars, but also evangelical, non-KJV-Only, non-separatist scholars with the Institute for Creation Research and Answers in Genesis have pointed out, the KJV is stronger on creationism; every one of the KJV translators was a young earth creationist, as was every editor of every edition of the Textus Receptus. In contrast, modern versions are influenced by the evolutionary lies that pervade modern culture. Consider, for example, the testimony of Dr. Henry Morris, who is widely recognized as a key founder of the modern creation science movement, and was the president of ICR (the Institute for Creation Research). Dr. Morris wrote: "In this day of rapid change, when many Christians have suddenly started using one of the many modern English translations of the Bible (NASB, NIV, NEB, NRSV, NKJV, etc.), abandoning the long-used King James Version read and loved by English-speaking people of all ages and walks of life for over ten generations, it may be appropriate to review a few of the reasons why many creationists, including this writer, still prefer to use the latter. … One reason is that all the fifty or more translators who developed the King James Bible were godly men who believed strongly in the inerrancy and full authority of Scripture and who, therefore, believed in the literal historicity of Genesis, with its record of six-day Creation and the worldwide flood. This has not been true of many who have been involved in producing the modern versions. … The two men most responsible for modern alterations in the New Testament text were B. F. Westcott and F. J. A. Hort, whose Greek New Testament text has largely replaced the traditional Textus Receptus in modern seminaries, especially as revised and updated by the Germans Eberhard Nestle and Kurt Aland. All of these men were evolutionists. … Westcott and Hort were also the most influential members of the English revision committee that produced the English Revised Version of the Bible, published in 1881. … In any case, one of the serious problems with almost all modern English translations is that they rely heavily on Hebrew and Greek manuscripts of the Bible developed by liberals, rationalists, and evolutionists, none of whom believed in the verbal inspiration of the Bible. Are we to believe that God would entrust the preservation of His eternal Word to men such as these? Would He not more likely have used devout scholars who believed in the absolute inerrancy and authority of the Bible? I believe, therefore, after studying, teaching, and loving the Bible for over 55 years, that Christians – especially creationists! – need to hang on to their old King James Bibles as long as they live. God has uniquely blessed it [the KJV] ... more than He has through all the rest of the versions put together. The King James Bible is the most beautiful, the most powerful, and (I strongly believe) the most reliable of any that we have or ever will have, until Christ returns. … Many other Bible-believing creationist Christians also prefer to use the King James … I, as well as many others, will continue to use the time- tested King James Bible in our writing and speaking." Creationists should use only the King James Version.

Part six in this series of debate review videos by Thomas Ross of the arguments made by both sides in the James White / Thomas Ross King James Version Only debate reviews James White's claim that the King James Version translators would prefer modern versions to the King James Bible in in relation to what the "Translators to the Reader" says about the LXX or Septuagint and the Latin Vulgate. The statements in the KJV's "The Translators to the Reader" concerning the LXX fit exactly with what Thomas Ross said about the Septuagint in the debate, and exactly contradict James White's claims. Dr. White claimed that "the King James translators would be completely on my side in the debate” (10:00-12:00). However: 1.) The KJV preface argues, from Apostolic practice, for not altering or amending even translations that have serious issues, based on the examples of the Holy Ghost and the Apostles. According to the KJV translators, even if modern translators know more about the Hebrew and Greek words for various flowers and rocks than did the KJV translators, the conclusion that Christians should give up the KJV for the LSB would not follow. 2.) James White had argued in the debate that the New Testament rejects the testimony of the Hebrew text in passages such as Hebrews 8:9 and Hebrews 10:5 to follow the LXX against the Hebrew text, contradicting Christ’s promise of Matthew 5:18. The allegation of White that the New Testament quotes the LXX even when the Septuagint mistranslates the Hebrew is important enough for a separate debate review video. Note at this point, however, that the KJV translators and the preface to the KJV took exactly the same position as Thomas Ross, and specifically repudiate what White argued. The KJV preface said that the Apostles had the Hebrew text as their final authority and rejected the LXX to follow the Hebrew whenever the two differed. So how does this fact work with Brother White’s astonishing claim that the KJV translators would be “completely” on his side in our debate, based on the KJV preface? The KJV "Translators to the Reader" notes: "The translation of the Seventy dissenteth from the Original in many places, neither doth it come near it for perspicuity, gravity, majesty[.] …They [the LXX translators] did many things well, as learned men; but yet as men they stumbled and fell, one while through oversight, another while through ignorance; yea, sometimes they may be noted to add to the original, and sometimes to take from it: WHICH MADE THE APOSTLES TO LEAVE THEM MANY TIMES, WHEN THEY LEFT THE HEBREW, and to deliver the sense thereof according to the truth of the word, as the Spirit gave them utterance." Is there any reason to deny that the Apostles used the LXX when it was accurate? There is no reason believers in perfect preservation should deny this. But note that the KJV translators took the same position as Thomas Ross and KJV-Only perfect preservationists on this issue—they recognized that the Apostles could have quoted the LXX when it was an accurate translation of the Hebrew, but whenever the LXX differed from the Hebrew, Hebrew was always the authority. The Apostles never quoted the LXX when it mistranslated the Hebrew. That is what Scripture teaches in Matthew 5:18, it is what the KJV translators believed as documented in the preface, and it is what Dr. Ross argued for in the debate, while Dr. White argued for exactly the opposite, and by thinking he had a “gotcha” moment on me, gave reason to question whether he had ever seriously grappled with the case against what he was arguing. Discussing the multiplicity of ancient Latin translations-when Latin was actually a vernacular language-the KJV translators said the vernacular “translations were too many to be all good, for they were infinite.” Does that not sound exactly like the situation with modern English Bible versions? Are there not far more modern English Bible versions today than there were Latin translations in Augustine’s day? Exactly what James White defends is condemned by the KJV translators. According to the KJV translators, it is possible to have “translations … too many” in one language. Of course, this also fits perfectly with their expressed intention for the KJV to be THE church Bible, the only Bible used in church, and the Bible which would supersede all others in English as the best English version. Also, the Latin Vulgate is considerably closer to the Textus Receptus than it is to the modern Nestle-Aland text (inaccurate claims by the Seventh Day Adventist cultist Benjamin Wilkinson to the contrary notwithstanding). The Latin Vulgate contains Mark 16:9-20; John 7:53-8:11; Acts 8:37 & 1 John 5:7. Houghton’s standard introduction to the Latin New Testament, by Oxford University Press, states: “[T]he Vulgate … [is] clos[e] to the later standard (koine or Byzantine text) … It was once thought that Jerome’s Greek text was similar to Codices Sinaiticus and Vaticanus, but this is no longer the case.”

Earlier debate review videos have examined what the Dedicatory Epistle said about the KJV in relation to earlier English Bibles. What does the “Translators to the Reader” says about the Authorized Version in comparison to earlier English Bibles? Were the King James Version translators King James Only? Find out in this debate review, part 7, of the debate between Dr. White and Dr. Ross on: “The Legacy Standard Bible, as a representative of modern English translations based upon the UBS/NA text, is superior to the KJV, as a representative of TR-based Bible translations"! It is important to keep in mind the historical context here. At this point in the preface the translators are disagreeing with Roman Catholics who thought it was better to not translate the Bible at all, but leave it only in Latin. The KJV translators were thankful for the earlier Textus Receptus-based English Bibles, such as the Tyndale, the Geneva, the Bishops’ Bible, and so forth. There are very few advocates of KJV-Onlyism or Confessional Bibliology who would not agree completely with these sentiments. They then stated: Yet for all that, as nothing is begun and perfected at the same time, and the latter thoughts are thought to be the wiser: so, if we building upon their foundation that went before us, and being holpen by their labours, do ENDEAVOUR TO MAKE THAT BETTER WHICH THEY LEFT SO GOOD; no man, we are sure, hath cause to mislike us; they, we persuade ourselves, if they were alive, would thank us. Note that the KJV translators say that they are very thankful for earlier English versions, but that, building upon their foundation, the KJV is “better.” Saying that the KJV is “better” than the other English versions, even other Textus-Receptus based Bibles, is very, very different from James White’s argument that the KJV preface shows that the KJV translators would have been fine with Textus Rejectus-based English versions that change many crucial doctrinal passages and are based on a very different, unbelieving textual philosophy. What the KJV translators say about earlier English Bibles does not at all lead to James White’s conclusion. Discussing the Latin Vulgate, they go on to say that the Vulgate is decidedly inferior to any of the English Textus Receptus based versions. So the Latin-although they were thankful the Bible was translated into that language in Jerome’s day when Latin actually was a vulgar or common tongue spoken by people in general-was “far” worse than any of the Protestant, Textus Receptus based versions. Thus, the KJV preface was very far from placing all translations on the same level, or from having a careless attitude about the purity and preservation of the underlying language text. If they viewed the KJV as the best and most accurate of all the English versions, while the worst of the purely Textus Receptus based English versions was “far” better than the Latin Vulgate, although the Vulgate was quite a literal translation of a mainly Byzantine text (with some exceptions, such as in 1 Timothy 3:16), the KJV translators would have viewed modern English version that deviate from the Textus Receptus as FAR, FAR WORSE than their own translation, FAR, FAR WORSE than the earlier English Bibles, and far worse than the Latin Vulgate. The KJV preface provides no support at all for Brother White’s contention that the KJV translators would have preferred Textus Rejectus based English versions. On the contrary, they clearly would have viewed them as indubitably and strongly inferior! When they speak positively about other translations, they are speaking about the currently extant English Bibles, every single one of which was based on the Textus Receptus, was made by people who believed in verbal inspiration, in justification by faith alone, and other crucial doctrines of Christianity, and based on a Greek text also edited by those who did the same—Stephanus and Beza. The KJV translators specifically speak of translations made by “men of our profession.” What profession was that? Verbal inspiration and preservation, as seen earlier in the KJV preface. Strong anti-Catholicism that would be indignant at someone like the Nestle-Aland editor Carlo Martini, a Roman Catholic cardinal committed to the Council of Trent, a right hand man of the Man of Sin, being on the Greek Testament editorial committee. Justification by grace alone through faith alone based on the imputed righteousness of Christ alone. “Men of our profession” would not support a Socinian or an Arian Bible, and so would rule out the Unitarian influence upon the Westcott-Hort Greek New Testament of 1881.

"The Hand of God on the KJV Translators: Special Providence in the collation of the Textus Receptus and the King James Version of the Bible" is review video #8 examining the James White - Thomas Ross debate “The Legacy Standard Bible, as a representative of modern English translations based upon the UBS/NA text, is superior to the KJV, as a representative of TR-based Bible translations." The statements in the King James Bible's prefatory "Translators to the Reader" on the translators' claim that God's special providential guidance was involved in their translation, as well as their intention that the English-speaking world be King James Only, is examined, along with the fact that the KJV translators indicated that the Roman Catholicism of their day viewed Erasmus as an "enemy," while Protestants viewed Erasmus as a friend. James White loves mentioning (as he did in the King James Only debate with Dr. Ross) that Erasmus was a Roman Catholic priest when he edited the first edition of the Textus Receptus in 1516, before the Reformation started. Dr. White very rarely points out that in 1516, as it was before the Reformation, 99% of people in Europe were Roman Catholics, so of course Erasmus was a Roman Catholic. Nor does James White often call Luther, Wycliffe, Huss, the Anabaptist Balthasar Hubmaier, Zwingli, or William Tyndale a Roman Catholic priest, although all were, nor does White often remind his readers that Calvin received the Roman Catholic tonsure; only Erasmus is regularly associated by White with the Catholic priesthood. One should not be surprised that Roman Catholicism generally viewed Erasmus as an "enemy," while Protestants viewed him as a friend, since Erasmus wrote a book called Julius Excluded From Heaven (Iulius Exclusus), a best-seller about how the Pope was excluded from heaven; he declared that “the Popes now are the vickares of Iulius Caesar, of Alexander the great, of Croesus, and of Xerxes, not of Christ nor of Peter"; and all of Erasmus’ books were put on the index of forbidden reading by the Roman Catholic religion. Nearly all of the leaders of the Reformed communities had been disciples of Erasmus, who favored a moderate middle way of reform. Truly, “Erasmus laid the egg that Luther hatched.” James White claimed that that the KJV preface taught that “they were in no way, shape, or form, saying that the translations that came before theirs were inferior … that’s just not what they believed.” White’s claim here is exactly the opposite of what the preface actually says. The KJV translators viewed their version as a superior and the “principal” translation, not to be “excepted against.” In line with the Hampton Court Conference, the very purpose for the translation of the Authorized Version was that there should be “one uniform translation” to which the “whole Church” was to be “bound, and none other.” That is, they created the KJV with the very purpose of making the English-speaking world of that day King James Only! The KJV translators did NOT claim that they were translating under the kind of control of the Holy Spirit possessed by the Apostles and prophets. However, they DID claim that "the good hand of the Lord" was "upon" them, referring to this language in Ezra and Nehemiah for the special providence of God. Likewise, classical Baptist and Protestant confessional statements ascribe preservation neither merely to the general providence of God—they are stronger than that—nor to a series of continual miracles—that is more than they affirm—but to the special providence of God, so that the Word is by "his singular care and Providence kept pure in all Ages" (1689 London Baptist Confession). The KJV translators employed this same language of special providence in connection with their work of translation. God’s working in providence is NOT imperfect and does NOT necessarily involve errors. God’s “singular care and providence” are well able to guarantee His people a “pure” Word “in all ages” without a perpetual miracle. In the book of Esther the name “Jehovah” and the word "God" do not appear, but Jehovah’s preservation of His people in accordance with His covenantal promises to Abraham and Moses is a key theme. God can providentially and perfectly control, time, and orchestrate events for the preservation of His Word without any specific miracle taking place. Providential preservation does not mean imperfect preservation. Claiming that God’s special providence, His singular care, His “good hand,” was involved in the collation of the printed Textus Receptus is expected Biblically, is affirmed confessionally, and is rational historically. Expecting that God’s good hand, His singular care and providence, were involved in the translation of what God knew would be the standard English Bible for 400 years in what was going to become the world language is not contradicted by the translators, but is, on the contrary, exactly what they themselves claimed for their own translation.

"Bible Version Debate: Are KJV Marginal Notes the Same as Modern Bible Version Textual Footnotes?" is review video #9 of the James White - Thomas Ross King James Only debate. James White had stated that he believed "very, very firmly" that the KJV translators would be "completely" on his side in the debate. The 1611 edition of the King James Bible (Authorized Version) had marginal notes, notes reprinted in the editions of the King James Version published by the pro-Textus Receptus, anti-Textus Rejectus (Nestle-Aland) Trinitarian Bible Society and in some other editions. In the debate, James White used what he called the “many, many, many, many marginal notes the King James translators themselves provided” as justification for the marginal notes in modern Bible versions like the LSB (Legacy Standard Bible) and as an argument against the King James Only position. Similarly, in his King James Only Controversy, James White claims that when advocates of perfect preservation attack the marginal notes in modern versions, but do not attack those in the KJV, “The inconsistency speaks volumes” (pg. 123). He wrote: Modern Bible translations as a matter of standard practice include TEXTUAL FOOTNOTES to indicate to the reader where the Greek or Hebrew manuscripts contain variants. KJV Only advocates generally dislike such footnotes, feeling that they can confuse the reader and that they are in fact faith-destroying. If a version dares to note that a word, phrase, or verse is questionable, it will be accused of attacking the Word of God by those who define the KJV as the Word of God. Unfortunately, many AV defenders seem unaware that, as noted previously, the King James Version contained 8,422 SUCH MARGINAL READINGS and notes when first published (pg. 264). James White provides no written primary sources—or, indeed, any documentation at all—of any defender of the KJV who denies that the 1611 edition had marginal notes, nor any proof of any kind that “many” of those who write in defense of the KJV are unaware of the marginal notes. These claims are mere undocumented assertions. He makes claims about “many” KJV defenders allegedly ignorant of the marginal notes, and cites none—he provides no sources at all to substantiate his claim. On page 264 of his King James Only Controversy White is discussing doctrine-changing marginal notes in modern versions where facts like Jesus’s Deity and character as the Son of God are attacked, notes like the variant in 1 Timothy 3:16, where the Textus Receptus and KJV teach the Deity of Christ in 1 Timothy 3:16 but modern Bible versions based on the Nestle-Aland Textus Rejectus do not, and Mark 1:1, where the Textus Receptus and the KJV teach that the Lord Jesus is the Son of God, while modern versions based on the Textus Rejectus do not—influencing how one interprets and preaches the entire Gospel of Mark. White claims that the KJV contains “8,422 such marginal readings,” that is, these sorts of doctrine-changing “textual footnotes.” James White's assertions are inaccurate and highly misleading. James White's The King James Only Controversy goes on to assert: One issue arising in the preface that is very relevant to the KJV Only controversy is the inclusion of alternative translations or marginal readings in the KJV. The translators defended their inclusion of these items[.] … When the very preface to the King James Version says “variety of Translations is profitable for the finding out of the sense of the Scriptures,” the KJV Only position thereby is proven utterly ahistorical. That stance requires the translation to be something its own authors never intended it to be. (pgs. 121-122) Modern Bible versions are full of textual notes that support heresy and corrupt Biblical doctrine. For example, in Matthew 27:49 the LSB textual note states: Some early mss add And another took a spear and pierced His side, and there came out water and blood This LSB note denies that Christ died by crucifixion, instead affirming the Savior was killed before the cross by a spear thrust-wicked heresy. NONE of the 1611 KJV's marginal notes attack any doctrine of the Christian faith. Furthermore, the KJV translators were following the following rule: “No marginal notes at all be affixed, but only for the explanation of the Hebrew or Greek words, which cannot, without some circumlocution, so briefly and fitly be expressed in the text.” There is the greatest difference between the 1611 KJV marginal notes telling Christian readers that the Hebrew of Genesis 11:1 said “the whole earth was of one LIP, and of one speech,” and that “of one lip” is how the Hebrews would say “of one language,” and marginal notes in modern versions attacking orthodox doctrine. Around 99.5% of the KJV marginal notes are not even arguably related to textual variation, and not one marginal note in the King James Version does anything like suggest that Christ was killed by a spear thrust rather than dying by crucifixion.