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.

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.

Does the King James Version (KJV) of the Bible translate Hebrew and Greek words too many different ways? James White, in the James White & Thomas Ross debate on the preservation of the Bible, comparing the KJV and the LSB, made this claim, one also found in Dr. White's book The King James Only Controversy. This video weighs and finds wanting James White's claim. Dr. White argued: [T]he KJV is well known for the large variety of ways in which it will translate the same word. Certainly many times one will wish to use synonyms to translate particular terms, and context is vitally important in determining the word’s actual meaning, but the KJV goes beyond the bounds a number of times. For example, the Hebrew term for “word” or “thing” is rendered by eighty-four different English words in the KJV. Another, “to turn back,” is rendered in one particular grammatical form by sixty different English words. Those who have tried to follow a particular Hebrew or Greek term’s usage through the AV know how difficult such a task can be, and the KJV’s inconsistency in translating terms only makes the job that much harder. (James R. White, The King James Only Controversy: Can You Trust Modern Translations? pgs. 288–289) James White’s criticism of the KJV is not serious. Students of the Hebrew language are well aware that the Hebrew word dabar, which White criticizes the KJV for translating too many different ways, is a very flexible word which appears 1,454 times in the Old Testament, according to Accordance Bible software. James provides no citation for his claim that the KJV renders dabar in 84 different ways, but immediately before this quotation he refers to Jack P. Lewis The English Bible from KJV to NIV: A History and Evaluation. Lewis makes this “eighty four” claim for dabar on page 49 of his book. Regretably, Lewis’s criticisms of the KJV contain many inaccuracies. It is unfortunate that White simply repeats Lewis’s inaccurate numbers. Accordance documents through the word analytics in a search for [KEY H1696] that 63 different translations for dabar exist in the KJV, rather than 84—Jack Lewis is wrong, and James White’s italicized “eighty four” is wrong—and most of the time, by far, dabar is rendered “word,” while the other translations are commonly singular uses for idioms and the like. How does that 63 different translations compare with modern versions? There are 69 different translations for dabar in the ESV, 83 different translations in the ASV, 98 different translations in the NRSV, and 173 different translations in the NET! It is unfortunate that James White appears to have simply relied on an inaccurate figure by Jack Lewis about the KJV, and then never taken the time to compare Lewis’ inaccurate 84 number with the even larger number of translations in many modern versions. (Note also that White also italicizes the claim that the verb shub, “turn,” is translated “sixty” different ways in the KJV—again, following Lewis—while he leaves completely unmentioned that, again, the ESV, ASV, NET, and NRSV all have MORE different translations for “turn” than does the KJV). If the KJV should not be used as one’s primary Bible based on James White’s argument here, how much the more must one not use the ESV, ASV, NRSV, or NET? It is unfortunate that James provides none of that context in his criticism of the KJV here. Regrettably, James’ argument here (again!) is not serious scholarship, and only sounds impressive if one is either ignorant of Hebrew or does not own a good Bible software program that enables him to compare the KJV with modern versions. The fact that Dr. White wrote The King James Only Controversy in merely a few months comes through all too clearly. White's claim that it is very difficult to do word studies in the KJV is also nonsense. Having a word translated more than one way is very helpful for those who do not know the Biblical languages, as they get a much better sense of the semantic domain of the original language word they are studying than if the word was just rendered woodenly with one English word the entire time. The KJV translators explained their rationale for translating words in different ways in the Translators to the Reader: "we cannot follow a better pattern for elocution than God himself; therefore he using divers words in his holy writ, and indifferently for one thing in nature; we, if we will not be superstitious, may use the same liberty in our English versions out of Hebrew and Greek, for that copy or store that he hath given us." The KJV translators explained that when they used a variety of English words to translate Greek and Hebrew words they followed the practice of God in Scripture-Scripture employs synonyms. If Dr. White wishes to criticize the KJV’s usage, he will need to deal with the KJV preface’s argument that they are following the practice of God Himself in Scripture. James White ignores that argument completely; it remains unacknowledged and unrefuted.

Is the King James Version of the Bible too hard to understand? In the James White and Thomas Ross KJV vs. LSB King James Only debate Dr. James R. White claimed that the linguistic level of the Authorized, King James Bible is too difficult. He made the same claim in his book The King James Only Controversy. Furthermore, White argued that the level of English in the KJV contradicted the expressed statements in the “Translators to the Reader” about vernacular translation, so modern English versions are superior to the King James Bible. Dr. White said: "“translations should be in the common language ... the idea of having a translation that is not in the language of the people … is the exact opposite of the perspective that [the KJV translators] had.” Are Dr. White's claims valid? The KJV's "Translators to the Reader" indicates that they retained "old Ecclesiastical words" not commonly in use. They also said: "[W]e desire that the Scripture may SPEAK LIKE ITSELF ... that it may be UNDERSTOOD even of the very vulgar." Notice that the KJV never said that it was IN the language of the common, the “very vulgar.” It said it wanted the common people to UNDERSTAND it. The KJV rejected the Roman Catholic practice of deliberately making Scripture hard to understand. However, the KJV retained old ecclesiastical words which were not very likely to be used regularly by commoners. It avoided the obscurantism and deliberate difficulty of a Catholicism that wanted to conceal the meaning of Scripture from the people, while also retaining some language that was above the level of ordinary speech for the sake of accuracy and precision. (Consider the KJV's use of thee, thou, thy, and thine for the Hebrew and Greek 2nd person singular personal pronouns, and ye, you, and your only for the 2nd person plural, as an instance of the KJV's prioritizing accuracy over words in common use.) The KJV translators taught that the Bible must not be hidden in Latin, but neither must it be at the lowest level of language currently spoken. It must be understood by the commoner, but its own linguistic level is at the level of the original Hebrew and Greek text-Scripture must "speak like itself." What type of English does the King James Version use? The KJV is not Old English like Beowulf, nor Middle English like Geoffrey Chaucer's The Canterbury Tales, but Modern English. Early Modern English, yes-but Modern English. Indeed, the translation of the King James Bible marks the beginning of Modern English, according to scholars of the English language: Old English or Anglo-Saxon -1100 Transition Old English, or “Semi-Saxon” 1100-1200 Early Middle English, or “Early English” 1200-1300 Late Middle English 1300-1400 Early Modern English, “Tudor English” 1485-1611 Modern English 1611-onward The crucial question: Is the English of the King James Version significantly more complex and harder to understand English than the Greek of the New Testament was to the New Testament people of God or the Hebrew of the Old Testament was to Israel? The answer: No! The New Testament contains challenging Greek (Hebrews, Luke, Acts) as well as simple Greek (John, 1-3 John). Sometimes the New Testament contains really long sentences, such as Ephesians 1:3-14, which is all just one sentence in Greek. The Holy Ghost did not just dictate very short Greek sentences like “Jesus wept” (John 11:35) but also very long sentences, like Ephesians 1:3-14. God did not believe such sentences were too hard to understand, and both God and the Apostle Paul were happy for inspired epistles with such complex syntax to be sent to churches like that at Ephesus--congregations that were filled, not with highbrow urban elites, but with slaves, with poorly educated day laborers, with farmers, and with simple peasants who had believed on the Lord Jesus Christ. The New Testament is not written IN the language of the “very vulgar,” but is CAN be UNDERSTOOD by the common man who puts in a little effort. The common man did NOT speak in sentences like Ephesians 1:3-14, but such sentences COULD BE UNDERSTOOD with a little work. What about the Old Testament? Parts of the Hebrew prophetic and poetical books are much more challenging Hebrew than are many of the narrative sections of the Hebrew Bible. The Old Testament also contains some very long sentences. The whole chapter, Proverbs 2, is one sentence in Hebrew! Both the Hebrew and Greek Bible contain sentences and syntactical structures that are considerably more complex than anything found in the King James Bible. There are also approximately 300 "hard" or archaic words in the King James Version, and around 3,600 "hard" words, hapax legomena, in the original language text-the KJV has less than 10% of the "hard" words in the Greek and Hebrew! If the KJV must be abandoned because it is too hard to understand, it would also be necessary to get rid of the infallible Hebrew and Greek text (were James’ argument valid, which it is not).

Dr. James White and Dr. Thomas Ross had a King James Only, perfect preservation of Scripture, or Confessional Bibliology debate on the topic: "The Legacy Standard Bible, as a representative of modern English translations based upon the UBS/NA [United Bible Society / Nestle-Aland] text, is superior to the KJV, as a representative of TR - based [Textus Receptus - based] Bible translations.” In the debate, James R. White claimed that the linguistic level of the Authorized, King James Bible is too difficult. He made the same claim in his book The King James Only Controversy. Furthermore, White argued that the level of English in the KJV contradicted the expressed statements in the “Translators to the Reader” about vernacular translation, so modern English versions are superior to the King James Bible. Dr. White said: "“translations should be in the common language ... the idea of having a translation that is not in the language of the people … is the exact opposite of the perspective that [the KJV translators] had.” Indeed, White claimed: "One of the most eloquent arguments against KJV Onlyism is provided, ironically enough, by the translators themselves.” Are Dr. White's claims valid? This twelfth debate review video completes an examination of the KJV's Translators to the Reader, examining James White's final claims about this source in his case against King James Onlyism. James White quotes the preface to prove “the need for translations into other languages.” Of course, White provides no written documentation at all from any pro-Received Text, pro-KJV, or pro-confessional Bibliology source that is AGAINST translating the Bible into other languages. James quotes the Translators to the Reader to prove that the KJV translators “use[d] … many English translations that preceded their work.” Of course, White provides no citation of any KJV-Only or Confessional Bibliology advocate who denies that the KJV built upon the good translation work of earlier English Textus Receptus-based versions. James goes on to claim that the “The translators also had a very different view of the use of the Bible’s Greek and Hebrew texts” than do people in the KJV-Only movement. White writes: “KJV Only advocates should note Rainolds’ [a Puritan who was one of the KJV translators] own words, wherein he urged study of the Bible in Greek and Hebrew.” However, the large majority of KJV-Only Christians do NOT follow the foolishness of radicals like Mrs. Gail Riplinger who are against studying Hebrew and Greek. White never explains why what the KJV translators said here is different in any way, much less “very different,” from what the large majority of KJV-only Christians believe about the value of Hebrew and Greek. Here again, Brother White has nothing but empty assertion. Sound scholarship proves its claims, rather than merely asserting them. White points out, concerning the KJV translators, that: “Their view that the Word of God is translatable from language to language is plainly spelled out.” Again, White provides no documentation at all of any KJV-Only group who denies that Scripture can be translated from one language to another. Denying the translatability of Scripture would be a very odd thing for a KJV-Only person to claim, since the KJV is a translation. James White claims that the KJV translators “used the same sources and methods as modern translators, looking into the translations in other languages, consulting commentaries and the like.” The quotation Dr. White supplies from the KJV’s preface proves the totally non-controversial fact that the KJV translators looked at ancient sources, commentaries, translations, and so on. Again, James provides no source whatsoever of any KJV-defending institution or even individual that denies one should look at commentaries and the like. Where are his quotations citing leading defenders of the perfect preservation of Scripture who think that looking at a commentary is a sin? Why so many empty assertions backed by no evidence? White argues: “[T]he KJV translators were not infallible human beings.” Of course, no advocate of perfect preservation is cited who has ever claimed that the KJV translators were “infallible human beings,” just like when White’s King James Only Controversy on page 106 talks about people who think that Beza was inspired, and on page 180-181 about people who think Jerome was inspired, and on page 96 about people who think Erasmus and Stephanus were inspired, no KJV-Only sources are provided who make these ridiculous claims, since, of course, there are no such sources. James White stated: "I believe very, very, firmly the King James translators would be on my side in this debate ... they would definitely support the thesis that I am putting forward … a startling reality ... [is] that the King James translators would be completely on my side in the debate today.” What is actually a startling reality is that Dr. White makes many unsubstantiated assertions.

James White asserted that modern versions like the Legacy Standard Bible “utiliz[e] far, far more manuscript evidence than was even dreamed of by the KJV translators" while the King James Version and Textus Receptus are “based upon a handful of manuscripts.” Indeed, James R. White claimed that the LSB had “access to manuscripts a solid 1800 to 1200 years older than those used by Erasmus for … the New Testament.” These claims of Reformed evangelical apologist James White, from his King James Only debate with Thomas Ross, are examined in this debate review and in debate review video #14. Dr. White and Dr. Ross debated the topic: “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" at the Covenant Reformed Baptist Church of Tullahoma, TN, USA, on February 23, 2023. James White affirmed that the Nestle-Aland Greek Textus Rejectus and modern English Bible versions such as the Legacy Standard Bible are superior to the Textus Receptus and the King James Bible because, he claimed, modern versions and the Nestle or United Bible Society (NA/UBS) Greek text is based upon and utilizes far, far more evidence than the Textus Receptus is based upon. However, the Received Text looks far more like the Greek text that is found in the large majority of Greek manuscripts than the Nestle-Aland text, which, in truth, is based upon a handful of manuscripts, such as Aleph (Sinaiticus) and B (Vaticanus), or too often upon no manuscripts at all. Were Dr. White consistent with his own argument, he would need to acknowledge that the Received Text is superior to the modern NA/UBS text, and modern English versions based on that minority text are inferior to the TR. Near the end of the debate, answering the audience question “Of the 5,000+ Greek manuscripts available, how many manuscripts is the NA28 based on?” James White answered: “The NA28 will use all of them,” even though the NA28 editors did not even look one time at the vast majority of Greek manuscripts, much less “use” “all” of them. One could easily get the very misleading impression from Dr. White’s answers that the Textus Rejectus is based upon the majority of Greek manuscripts and the Textus Receptus is a minority text, but this is a radically inaccurate presentation of the evidence The impression White is conveying here is exactly wrong, as in the overwhelming majority of cases where the KJV and the Received Text differ from modern versions and the Nestle-Aland text, the Nestle-Aland text follows a tiny minority of Greek manuscripts while the Received Text and the KJV follow the overwhelming majority. Someone who believes that we should follow “far, far more manuscript evidence” instead of “a handful of manuscripts” will necessarily view the LSB and modern versions based on the Nestle Aland Greek text as inferior to the KJV and the Textus Receptus. When White attacks the KJV and says we should follow “far, far more manuscript evidence” instead of “a handful of manuscripts,” the conclusion will necessarily follow that the KJV and the Textus Receptus are superior to the Nestle-Aland Greek text and the modern versions based upon it. White’s statement about the LSB and Nestle-Aland Greek text editors and translators having “access to manuscripts a solid 1800 to 1200 years older than those used by Erasmus for … the New Testament” is self-evidently impossible. Among other manuscripts that are now lost or unknown, Erasmus used miniscule 2, written in the 1100s AD, for his 1516 edition as well as being aware of readings in the fourth century codex Vaticanus (and refusing to place them into the printed text, since it is inferior to the Received Text manuscripts); miniscule 2817, copied in the 1000s AD, was also used. Stephanus’ 3rd edition of the Textus Receptus of 1550 demonstrates awareness of the fifth century codex D and codices 398 and 82, from the 900s AD. If modern version editors have access to manuscripts 1800 years older than the ones Stephanus or Erasmus were using or obtained readings from, then they would have access to NEW TESTAMENT manuscripts written in the days of Moses, the 15th century BC, moving back from the date of Vaticanus. If White just forgot that Erasmus and Stephanus discussed readings in manuscripts from the 300s and 400s like codices B and D, and was simply speaking about the miniscules they used, going back 1800 years before the times of codices 82 and 398 would land us around 900 B. C.—very early New Testament manuscripts, to be sure. On the lower end of James White’s assertion, if we forget about the ancient uncials the Christians of the Reformation era had access to and consider only the miniscules, going back 1,200 years before codices 82 or 398, or Erasmus’ manuscripts 2 or 2817, we would still find ourselves centuries before the times of Christ. White's claims are simply and egregiously wrong.

The Nestle-Aland or United Bible Society Greek text upon which the vast majority of modern English Bible versions is based (NA27 or NA 28, UBS4 or UBS5) is corrupt: it is the Textus Rejectus. HUNDREDS of small segments of its text have 0% support from any extant Greek manuscripts known to exist in the world. THOUSANDS of small sections of its Greek text do not look like any actual Greek manuscript on earth. Furthermore, in well over 10,000 variants the Nestle-Aland critical Greek text rejects 90% or more of Greek manuscripts. By contrast, the Greek Textus Receptus or Received Text (TR), the basis for the Authorized, King James Version of the Bible (KJV / KJB / AV 1611) and other widely used Reformation-era Bibles in many languages, is based on the overwhelming majority of Greek manuscripts the overwhelming majority of the time. The Bible teaches the providential preservation through God’s singular care and providence of every single word in the infallible original manuscripts (Matthew 4:4), the perpetual availability of those words (Isaiah 59:21), and the recognition of those canonical words by true churches (1 Timothy 3:15). The Received Text fits that model; the Nestle-Aland Textus Rejectus does not. This fact requires a TR-only, King James Only, or Confessional Bibliology approach to the preservation of the inspired Word of God. In this video, which is also debate review video 14 in 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,” every single variant in John 13 between the Textus Receptus and the Nestle-Aland Greek text is examined. Every variant between the Received Text and the modern printed Majority Text editions by Zane C. Hodges and Arthur L. Farstad’s The Greek New Testament according to the Majority Text, Maurice Robinson and William Pierpont’s The New Testament in the Original Greek: According to the Byzantine/Majority Textform, and Wilbur N. Pickering’s The Greek New Testament According to Family 35 are also examined. In John 13 alone, the Nestle-Aland text rejects: 90% or more of Greek manuscripts 43 times 95% or more of Greek manuscripts 42times 99% of Greek manuscripts or more 28 times 99%+ of Greek manuscripts 18 times 100% of Greek manuscripts in John 13:2. Extrapolating for the entire New Testament from John 13: The Nestle-Aland text rejects: 99% of Greek MSS c. 4,680 times 90%+ of Greek MSS c. 11,180 times. When the Received Greek text from which the King James Version was translated varies from the Nestle-Aland Greek text from which modern Bible versions come (NIV, LSB, NASB, NRSV, ESV, NLT, etc.), the TR usually follows by far the greater number of Greek manuscripts. When they differ, the Textus Receptus receives support from: 90% of Greek manuscripts or more 42 times 95% of Greek manuscripts or more 40 times 99% of Greek manuscripts or more: 18 times 99%+ of Greek manuscripts: 11 times Furthermore, an examination of Dr. Reuben Swanson's New Testament Greek Manuscripts: Variant Readings Arranged in Horizontal Lines Against Codex Vaticanus: John, as well as his other volumes in this series (Matthew, Mark, Luke, Acts, Romans, 1 Corinthians, 2 Corinthians, and Galatians), shows that there are huge numbers of short sections of Greek text where no manuscript on earth reads exactly like the printed United Bible Society Textus Rejectus. For slightly larger sections of text, thousands of passages do not look like any extant manuscript. By contrast, the Received Text is identical to large numbers of Greek MSS in verse after verse, paragraph after paragraph, page after page, book after book. Eberhard Nestle himself (of NESTLE – Aland fame) admitted: “The text of our present critical editions is a patchwork of many colours, more wonderful than the cloak of Child Roland of old. In fact, it is a text that never really existed at all.” Nestle himself, of Nestle-Aland fame, admits that the Textus Rejectus type of Greek text is a “patchwork,” “a text that NEVER REALLY EXISTED AT ALL”! The Received Text is very similar to all the three Majority Text editions in John 13: TR differs from Wilbur Pickering: 15 letters in 6 words TR agrees with WP in 662/668 words = 99.1% of words TR agrees with WP in 3,008/3,023 letters = 99.5% of letters TR differs from Hodges-Farstad: 9 letters in 3 words TR agrees with HF in 665/668 words = 99.6% of words TR agrees with HF in 3,014/3,023 letters = 99.7% of letters TR differs from Robinson-Pierpont: 9 letters in 3 words TR agrees with RP in 665/668 words = 99.6% of words TR agrees with RP in 3,014/3,023 letters = 99.7% of letters The printed Majority Text editions are very similar to the Received Text in John 13. Where they differ, the Textus Receptus follows the absolute majority of Greek manuscripts MORE than any of the so-called modern printed Majority Text editions.

Does Acts 5:30 contain a mistranslation in the King James Version or King James Bible (KJV, KJB, Authorized Version or AV)? Debate Review part 15 of the James White / Thomas Ross King James Only debate (or perfect preservation, or Confessional Bibliology debate) examines that question. Dr. James R. White and Dr. Thomas Ross debated the topic: “The Legacy Standard Bible, as a representative of modern English translations based upon the United Bible Society / Nestle Aland text, is superior to the King James Version, as a representative of Textus Receptus - based Bible translations.” In their debate, Dr. James White placed great weight upon Acts 5:30, claiming the KJV was clearly mistranslated in that passage; the King James Version, he claimed, taught that Christ was killed before His crucifixion. The Legacy Standard Bible had a superior translation. Compare the translation of Acts 5:30: The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. (KJB) The God of our fathers raised up Jesus, whom you put to death by hanging Him on a tree. (LSB) Acts 5:30 was James White's only real attempt in the debate to attack the accuracy of the English in the King James Bible. James published his anti-King James Only book The King James Only Controversy around three decades ago, so if, in a public debate after thirty years of opposing King James Onlyism, Acts 5:30 is THE passage White will go after, he presumably must view this verse as a serious, a seemingly fatal flaw in the King James Bible. There must be, in his mind, nothing better to attack than Acts 5:30, such is the weakness of the KJV in that verse. James R. White's argument, in the debate and in his book The King James Only Controversy: Can You Trust Modern Translations? (Minneapolis, MN: Bethany House, 2009) is as follows: 1.) The King James Version in Acts 5:30 teaches that the ungodly first slew Christ, and after He was slain, they hanged Him on a tree or cross. This would destroy the gospel by denying that the Lord Jesus died on the cross for our sins; rather, the KJV (supposedly) teaches the heresy that Christ was first killed and then His dead body was hanged on a tree or cross. 2.) The LSB is a superior translation to the KJV because in Acts 5:30 it states that His enemies killed Christ “by hanging Him on a tree,” that is, by crucifying Him. 3.) The Greek of Acts 5:30 contains the participle kremasantes, which must indicate means and be translated as affirming that Christ was slain “by hanging.” It cannot be translated “and hanged.” 4.) The KJV translators simply “missed” that kremasantes was a participle, and not realizing that kremasantes was a participle, they translated it like a finite verb. 5.) “Every English translation” translates kremasantes as a participle of means (“by hanging”). The KJV “is the only one” that translates the Greek as “and hanged.” 6.) No Greek for “and” appears in Acts 5:30. The KJV mistranslates the verse by adding words not found in the Greek text. 7.) Since the KJV (allegedly) teaches heresy in Acts 5:30, the translators were sloppy and missed that the verse had a participle and so disagreed with every other English translation, and the KJV adds in the extraneous word “and," the KJV is an inferior translation in Acts 5:30, and everywhere else. The LSB (and every other English translation, all of which oppose the KJV in Acts 5:30) are superior, not just in Acts 5:30, but in the entire Bible. However: 1.) James White’s own argument from Acts 5:30, if consistently applied, would condemn the NA text and the LSB because of the abominable heresy found in Sinaiticus and Vaticanus in Matthew 27:49. 2.) Dr. White’s criticisms of the King James Version in Acts 5:30 are astonishingly uninformed and inaccurate. 3.) White’s claim that the KJV translators simply “missed” that Acts 5:30 contained a participle is laughably unserious. 4.) White claimed that the KJV contains a mistranslation because it supplies the word “and” before “hanged,” when the syntactical category of the attendant circumstance participle requires the insertion of an “and.” 5.) To attack the KJV in Acts 5:30, White’s King James Only Controversy invents a fictional Greek grammatical category called “instrumental circumstantial modal” and makes claims about the Greek grammar of Dana and Mantey that have no connection to the actual text of their book. 6.) Failing to account for the Old Testament allusion to Deuteronomy 21:22 in Acts 5:30 is another of many examples of what is lost on account of White’s writing the King James Only Controversy in only a few months. 7.) The favorite manuscripts of the Textus Rejectus teach the heresy that the Lord Jesus was murdered by a spear thrust before His crucifixion in Matthew 27:49. To be consistent with White’s line of reasoning, we must recognize the unambiguous superiority of the Textus Receptus because of the egregious error in the Westcott Hort and Nestle Aland texts in Matthew 27:49.

In Ephesians 3:9, do the Textus Receptus and the King James Version contain an error? Debate Review part 16 of the James White / Thomas Ross King James Only debate (or perfect preservation, or Confessional Bibliology debate) examines this question. Dr. James R. White and Dr. Thomas Ross debated: “The Legacy Standard Bible, as a representative of modern English translations based upon the United Bible Society / Nestle Aland text, is superior to the King James Version, as a representative of Textus Receptus - based Bible translations.” In their debate, Dr. James White argued extensively from Ephesians 3:9, claiming the 1611 KJV and the Received Text (TR) contain a clear error in that verse. In the Authorized, King James Version, Ephesians 3:9 reads: And to make all men see what is the FELLOWSHIP of the mystery, which from the beginning of the world hath been hid in God, who created all things BY JESUS CHRIST. The Legacy Standard Bible (LSB) reads: and to bring to light for all what is the ADMINISTRATION of the mystery which for ages has been hidden in God who created all things [OMIT "By Jesus Christ"]. The variants between the two verses are capitalized. The three between the Textus Receptus and the Textus Rejectus (Nestle-Aland, United Bible Society critical Greek New Testament) are: pantas [In TR & 99% of Greek manuscripts (MSS); omitted by 1% of Greek MSS and questioned in the NA] dia Iēsou Christou [In 96% of Greek MSS and the TR, omitted in 4% of Greek MSS and the NA/UBS] koinōnia (TR) / oikonomia (NA) [In 10% of Greek MSS and the TR, omitted in 90% of Greek MSS and the NA/UBS] James R. White argued: In Ephesians 3:9 the Textus Receptus follows only one manuscript. This single manuscript, 2817, contains a scribal error; no earlier MS had its reading. Before the 11th century, there is not “a single shred” of evidence that anyone “even contemplated the phrase, ‘the fellowship of the mystery,"; all ancient versions, patristic sources, etc. exclude it. The TR reading is “pitted against 99.5% of all Greek MSS" and is “one of the clearest errors to be found in the text of the TR," which “stands opposed to nearly the entire manuscript tradition of the Greek New Testament.” “The church, for 1000+ years, exhibits an unchanging, uninterrupted testimony to the [NA] reading [in] Ephesians 3:9[.] [This fact] cannot be dismissed.” It is wrong to “defend a singular reading from a singular manuscript against the entire Byzantine tradition. … My objection is that … a singular reading in a singular manuscript … has no right to claim to be the original.” White has made such claims not only in his debate with Thomas Ross, but also in his book The King James Only Controversy: Can You Trust Modern Translations? (Minneapolis, MN: Bethany House, 2009), his article "Ephesians 3:9 and the Distortion of Reformed Bibliology: A Refutation of Dr. Jeff Riddle’s Defense of the Error of the Scribe of Manuscript 2817," and his debate with the Confessional Bibliology advocate Jeff Riddle (Dr. Jeff Riddle vs. Dr. James White | Textus Receptus vs. Critical Text DEBATE | Eph 3:9, October 3, 2020). However, Dr. White's arguments are riddled with factual errors and are inconsistent with his defense of the Nestle-Aland Textus Rejectus. The factual errors in White's claims are examined in Ephesians 3:9: Textus Receptus vs. Nestle-Aland, James White & TR KJV Bible Version Debate Review 17. In this debate review, part 16, the inconsistency in White's argument is evaluated and examined. While White's claim that only 0.5% of Greek manuscripts read with the TR in Ephesians 3:9 is a gross inaccuracy, even were it true, he would have no basis upon which to attack one word in the TR for having a reading supported by 0.5% of MSS when the NA/UBS Textus Rejectus is full of readings supported by only tiny minorities of Greek MSS. For example, every chapter in the NA/UBS in Matthew has one or more readings supported by 0.5% or less of Greek MSS: Matthew 1:25: TR 99.5%; NA 0.5% Matthew 2:22: TR 99.7%; NA 0.3% Matthew 3:2: TR 99.8%; NA 0.2% [brackets] Matthew 4:23: TR 90.8%; NA: 0.07% Matthew 5:11: TR 99.8%; NA 0.2% Matthew 6:7: TR 99%; NA: 0.14% Matthew 7:5: TR: 99.7%; NA: 0.3% Matthew 8:7: TR: 99.5%; NA: 0.5% Matthew 9:30: TR: 99.5%; NA: 0.5% Matthew 10:2: TR: 99.8%; NA: 0.2% Matthew 11:8: TR: 99.5%; NA: 0.5% Matthew 12:35: TR: 99.2%; NA: 0.4% Matthew 13:22: TR: 99.8%; NA: 0.2% Matthew 14:18: TR: 99.8%; NA: 0.2% Matthew 15:6: TR: 98.5%; NA: 0.4% Matthew 16:19: TR: 99.5%; NA: 0.5% Matthew 17:9: TR: 99.8%; NA: 0.2% Matthew 18:8: TR: 99.5%; NA: 0.5% Matthew 19:10: TR: 99.5%; NA: 0.5% Matthew 20:6: TR: 99.5%; NA: 0.5% Matthew 21:5: TR: 99.5%; NA: 0.5% Matthew 22:35: TR: 99.5%; NA: 0.5% Matthew 23:17: TR: 99.5%; NA: 0.5% Matthew 24:37: TR: 99.7%; NA: 0.3% Matthew 25:38: TR: 99.5%; NA: 0.5% Matthew 26:44: TR: 99.5%; NA: 0.5% Matthew 27:16: TR: 99.5%; NA: 0.5% Matthew 28:6: TR: 99.5%; NA: 0.5% White is grossly inconsistent!

Is the Textus Receptus & King James Version's reading of Ephesians 3:9 defensible? Debate Review part 17 of the James White / Thomas Ross King James Only debate (or perfect preservation, or Confessional Bibliology debate) examines this question. Dr. James R. White and Dr. Thomas Ross debated: “The Legacy Standard Bible, as a representative of modern English translations based upon the United Bible Society / Nestle Aland text, is superior to the King James Version, as a representative of Textus Receptus - based Bible translations.” In their debate, Dr. James White argued extensively from Ephesians 3:9, claiming the 1611 KJV and the Received Text (TR) contain a clear error in that verse. This video focuses upon the koinonia (κοινωνία) / oikonomia (οἰκονομία) variant, "fellowship" versus "administration." According to the textual apparatus in Wilbur Pickering's Greek New Testament According to Family 35, the Textus Receptus follows c. 10% of Greek manuscripts for this word, while the NA text follows approximately 90% of Greek manuscripts. James R. White argued that the TR was based on only one manuscript, 2817, which contains a scribal error. Before MS 2817, there is not “a single shred” of evidence that anyone “even contemplated the phrase, ‘the fellowship of the mystery,"; all ancient versions, patristic sources, etc. allegedly exclude it. White has made such claims not only in his debate with Thomas Ross, but also in his book The King James Only Controversy: Can You Trust Modern Translations? (Minneapolis, MN: Bethany House, 2009), his article "Ephesians 3:9 and the Distortion of Reformed Bibliology: A Refutation of Dr. Jeff Riddle’s Defense of the Error of the Scribe of Manuscript 2817," and his debate with the Confessional Bibliology advocate Jeff Riddle (Dr. Jeff Riddle vs. Dr. James White | Textus Receptus vs. Critical Text Debate | Eph 3:9, October 3, 2020). However, Dr. White's arguments are riddled with factual errors and are inconsistent with his defense of the Nestle-Aland Textus Rejectus. The factual errors in White's claims are examined in Ephesians 3:9: Textus Receptus vs. Nestle-Aland, James White & TR KJV Bible Version Debate Review 17. In addition to numbers of extant Greek manuscripts--the 10% support for the TR reading is far better than what exists for two other NA/UBS variants in Ephesians 3:9--additional manuscripts supporting the TR have perished in the half-millennium since the Received Text was first printed. The TR was based upon “MANY of the MOST ANCIENT COPIES” (Aldus, 1518); “codices themselves being almost adored by the very appearance of ANTIQUITY … there is NO LETTER AT ALL otherwise than MANY, and even better books, as witnesses would confirm.” (Stephanus 1549). In the TR "you have a text now accepted by all, in which we give NOTHING ALTERED OR CORRUPTED ... so that if there were even the smallest errors in our books, or in those whom we followed, they would be removed with judgment and care." (Elzevir 1624) The Received Text reading also receives extensive support among those called the church fathers: Tertullian (AD 155-220): “the FELLOWSHIP of the MYSTERY of the gospel of Christ." 2 Clement (earliest Christian sermon after the New Testament): “and to become partakers of his kingdom, and PARTICIPANTS of the MYSTERIES.” καὶ μετόχους γενέσθαι τῆς βασιλείας αὐτοῦ, καὶ κοινωνοὺς τῶν μυστηρίων αὐτοῦ, Council of Laodicea: "Then and thereafter those called among themselves faithful, being put to learning the symbols of the faith, and having been anointed, may henceforward PARTAKE of the holy MYSTERIES." καὶ τότε λοιπὸν τοὺς λεγομένους παρʼ αὐτοῖς πιστοὺς, ἐκμανθάνοντας τὰ τῆς πίατεως σύμβολα, χρισθέντας τε τῷ ἁγίῳ χρίσματι, οὗτω κοινωνεῖν τῶν ἁγίων μυστηρίων. Gregory of Nyssa: "[T]hey should be allowed to PARTAKE of the divine MYSTERIES ... before COMMUNION was administered to them as a matter of necessity." νὰ σέχωνται οἱ τοιοῦτοι εἰς τὸ νὰ κοινωνήσουν τὰ θεῖα μυστήρια ... πρὸ τῆς κατʹ ἀνάγκην δοθείσης κοινωνίας, εὑρίσκετο. Timothy of Alexandria: "But if it was Satan tempting him in order to provide an excuse for excluding him from COMMUNION of the divine MYSTERIES, the clergyman ought to administer COMMUNION to him ... he ought to partake of COMMUNION." εἰ δὲ ὁ σατανᾶς πειράζει αὐτὸν, ἵνα διὰ τῆς προφάσεως ταύτης ἀλλοτριώσῃ τῆς κοινωνίας τῶν θείων μυστηρίων, ὀφείλει κοινωνῆσαι, ... ὁφείλει κοινωνεῖν, ἐπιτιθέμενος αὐτῷ. Pseudo-Dionysius the Areopagite, Maximus the Confessor, Germanus of Constantinople, Cyril of Jerusalem, Chrysostom, Sozomen, Gregory of Nazianzus, and other Greek sources likewise support the Received Text reading koinonia / fellowship. The TR reading receives patristic support in both the Latin West and the Greek East, from the second century onward, including in conciliar canons recognized by an ecumenical council. James White's argument is full of inconsistencies, lacks explanatory power, and makes severe factual errors. It fails.