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KING JAMES BIBLE

WHY THE KING JAMES BIBLE?

We believe the King James Bible (KJB) to be the preserved word of God in the English language. While there are many modern Bible translations, we can see from the Bible itself that only one translation can be the preserved word of God, “For God is not the author of confusion” (1 Corinthians 14:33). Thus, if all Bible translations were the preserved word of God they would have to agree entirely with one another, negating the need for multiple versions.

King James Bible 1611

Key Differences Between the KJB and Modern Bibles

Many modern Bible versions — which differ one from another and even more so from the King James Bible — omit words and phrases, as well as entire verses, especially those that exalt the deity of Christ and other fundamental doctrines concerning our Lord and Savior. When Jesus was speaking to the Jews who sought to kill him for healing a man on the sabbath and for saying, “My Father worketh hitherto, and I work.” (John 5:17), thus making himself equal with God, he said to them:

Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me. (John 5:39)

Thus, two big red flags of modern translations are that they don’t agree with one another, resulting in confusion since there appears to be no final authority, and they minimize the deity of Christ and other fundamental doctrines concerning him.

Further, if we are to be true disciples of Jesus Christ we must be sure that we’re armed with God’s true word (Ephesians 6:17). In other words, we need to be sure we have every word, as Jesus tells us that “man does not live by bread alone, but by every word that proceedeth out of the mouth of God.” (Matthew 4:4)

Entire Missing Verses

Both the New International Version (NIV) and the English Standard Version (ESV), translated from the corrupt Alexandrian manuscripts, omit the following 16 entire verses:

Matthew 17:21, Matthew 18:11, Matthew 23:14, Mark 7:16, Mark 9:44, Mark 9:46, Mark 11:26, Mark 15:28, Luke 17:36, Luke 23:17, John 5:4, Acts 8:37, Acts 15:34, Acts 24:7, Acts 28:9, Romans 16:24.

For a table containing these verses with their context, see the page: King James Bible vs. Modern Versions.

Phrases, Clauses & Sentences Omitted from NIV & ESV

In addition to the missing verses, there are a number of phrases, clauses and sentences that have been omitted from the NIV and ESV. Here are 10 key examples that have a major impact on doctrine (omitted phrase, clause or sentence is in bold):

To see these verses in comparison to the NIV and ESV wording, see the page: King James Bible vs. Modern Versions.

But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; (Matthew 5:44)

So the last shall be first, and the first last: for many be called, but few chosen. (Matthew 20:16)

But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able. (Matthew 20:22)

And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city. (Mark 6:11)

And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. (Luke 4:8)

But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of.
 For the Son of man is not come to destroy men’s lives, but to save them. And they went to another village. (Luke 9:55-56)

And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks. And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do. (Acts 9:5-6)

For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.
 And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one. (1 John 5:7-8)

And there arose a great cry: and the scribes that were of the Pharisees’ part arose, and strove, saying, We find no evil in this man: but if a spirit or an angel hath spoken to him, let us not fight against God. (Acts 23:9)

Saying, I am Alpha and Omega, the first and the last and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. (Revelation 1:11)

Beyond these examples there are numerous other words omitted that, individually or together, undermine the deity of Christ and other doctrines, such as removing “through his blood” from Colossians 1:14.

God’s Promise to Preserve His Word

Psalms 12:6-7

The Bible, itself, tells us that God will preserve his words for all time.

The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times. Thou shalt keep them, O LORD, thou shalt preserve them from this generation for ever. (Psalms 12:6-7)

Further, the Bible also tells us that God’s word is true.

Thy word is true from the beginning: and every one of thy righteous judgments endureth for ever. (Psalms 119:160)

Since God’s word is truth — as confirmed by Jesus in John 17:17 when he prays to God the Father: “thy word is truth” — and the Bible tells us that God’s word will last for all generations, we can understand that the following verse in Psalms also refers to God’s word abiding for ever:

For the LORD is good; his mercy is everlasting; and his truth endureth to all generations. (Psalms 100:5)

But how can we be sure God will keep his promise? The answer is inherent in the fact that God’s word is truth, as we read in the above verses, and which is also inherent in the following two verses:

God is not a man, that he should lie; (Numbers 23:19)

In hope of eternal life, which God, that cannot lie, promised before the world began; (Titus 1:2)

Thus, given that God who cannot lie promised to preserve his words for all generations, it’s entirely congruent that He would ensure the preservation of the original texts, such as is the case with the texts which constitute the Textus Receptus, the basis of the King James Bible (New Testament).

Antioch vs. Alexandria

Antioch and Alexandria Map

All Bibles are based on manuscripts that originate either in Antioch, Syria or in Alexandria, Egypt.

The Antioch manuscripts were copied by believers for the sole purpose of spreading the gospel, whereas the Alexandrian manuscripts were originally copied and corrupted (verses changed or removed) by first century gnostics who denied the deity of Christ. In the second and third centuries, two heretics copied these manuscripts: Clement of Alexandria, who not only denied salvation by grace through faith (Ephesians 2:8-9) but also accepted Greek philosophy as valid; Origen Adamantius, who also believed salvation to be faith plus works and, further, denied the historical truth contained in the Bible — in other words, he simply didn’t believe the Bible. These corrupt gnostic manuscripts spawned the entire Alexandrian line.

Beyond the differences in motivation and belief of the copyists, the originating locations of these two manuscript lines are highly significant in understanding which line is God’s preserved word. Let’s look at what God has to say about Antioch versus Alexandria and Egypt.

Antioch

Antioch is prominent in the book of Acts, being mentioned in 16 verses, out of which all, save one, are positive. The first mention appears in the list of seven men of honest report, full of the Holy Ghost and wisdom:

And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch: (Acts 6:5)

The following passage in Acts 11 shows the importance of Antioch in the growth of Gentile believers in the early days. In addition to men of Cyprus and Cyrene preaching the word in Antioch, the disciple Barnabas preached there. Then later, both he and Paul spent an entire year in Antioch, teaching and preaching the word of God. The passage ends by noting that the disciples were first called Christians in Antioch.

Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only. And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus. And the hand of the Lord was with them: and a great number believed, and turned unto the Lord. Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch. Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord. For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord. Then departed Barnabas to Tarsus, for to seek Saul: And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch. And in these days came prophets from Jerusalem unto Antioch. (Acts 11:19-27)

Further on in the book of Acts, Paul and Barnabas visit Antioch in Pisidia (north west of Antioch in Syria and east of Ephesus in Asia) and we learn that that the word of the Lord was published throughout all the region. Given that Pisidian Antioch was right in the center of Asia Minor — enclosed by Lycia, Phrygia, Galatia, Cappadocia, Cilicia and Pamphylia — it was perfectly located for the word of God to spread thoughout the whole of Asia Minor (Turkey).

And the word of the Lord was published throughout all the region. (Acts 13:49)

Alexandria

While the apostles and disciples certainly traveled beyond Jerusalem and Judea — Syria, Asia Minor, Macedonia, Achaia and Italy — to spread the gospel, the Bible doesn’t tell us that they also went to Alexandria or Egypt to preach the word. We do, however, read about one man who came from Alexandria knowing only the baptism of John and not the gospel of Christ, showing that true doctrine had not reached the shores of Alexandria.

And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus. This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John. (Acts 18:24-25)

There are only three other mentions of Alexandria, or Alexandrians, in the New Testament, all of which are negative.

Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen. (Acts 6:9)

The last two mentions (Acts 27:6 and Acts 28:11) are similar in that they each tell of a ship from Alexandria to Rome that is used to carry Paul to Italy and his eventual death in Rome.

Egypt

Egypt, likewise, is always spoken about in the negative. Examples include:

  • Abram is afraid that the Egyptians will kill him so they can take his wife, Sarai (Genesis 10:10-12).
  • The Israelites spend 400 years in bondage in Egypt, during which time Pharaoh ordered that every male child born be killed (Exodus 1:8-16).
  • After their deliverance from Egypt, the children of Israel complained to Moses about being in the wilderness and desired to go against the LORD and return to Egypt (Exodus 14:11-12).
  •  After the LORD delivered the children of Israel from Egypt, he calls it a “house of bondage” (Exodus 20:2).
  • The LORD calls Egypt an “iron furnace” (Deuteronomy 4:20).
  • The LORD tells the children of Israel that their future king must not trade with Egypt (multiply horses, of which Egypt had many) as it will cause them to turn their hearts back there (Deuteronomy 17:16).
  • God warned Solomon, and all the children of Israel, not to take strange women from other nations, including Egypt, as they would turn his, or their, heart(s) away from the LORD (1 Kings 11:1-2).
  • God denounces Jerusalem (the great city) as being spiritually “Sodom and Egypt” (Revelation 11:8).

Yea, Hath God Said?

Genesis 3:1

From the beginning, Satan has been casting doubt on God’s word (Genesis 3:1) and he’s been especially hard at work from the first century onwards, working through men who were infected with philosophy and the wisdom of man to both change and cast doubt upon God’s word, especially where the divinity of Jesus is concerned. Today, the proponents and promoters of the Alexandrian texts are, likewise, infected with philosophy and the wisdom of man and, as a result, are clearly not in possession of God’s preserved word as they don’t believe it exists, since they have fallen prey to Satan’s nagging question, “Yea, hath God said?”. The fact that the Alexandrian texts disagree significantly with one another only confirms their doubts about the authenticity and veracity of the scriptures, which might very well be their intention.

Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection. (Acts 17:18)
Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness. (1 Corinthians 3:18-19)

Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. (Colossians 2:8)

Just as there are only two paths — the narrow and the broad (Matthew 7:13-14) — everything in this world either emanates from God or from the rebellious spirit of Satan. Something is either true or not. Thus, since we know God’s word is true (Psalms 119:160) and he promised to preserve it for all generations (Psalms 100:5), it follows that the disparate collection of manuscripts that comprise the Alexandrian line are not of God but of Satan, who is the father of all lies (John 8:44).

The Strength of Language

Today, many consider the language of the King James Bible difficult to understand. However, what some claim to be a hindrance — the vocabulary and complexity of sentences — is the very thing that aids our understanding of the Bible.

Unlike other European languages, Modern English makes no distinction between singular and plural forms of second-person pronouns, whereas Early Modern English does distinguish — singular: thou, thee, thy and thine; and plural: ye, you, your, yours — and these distinctions are key to correct understanding of scripture. It matters that we know who is being addressed, whether it’s an individual or a group of people.

Modern English collapses the singular and plural forms into one, adopting the plural forms for both instances — you, your and yours. This lack of differentiation creates ambiguity at best, and at worst results in non-Bible reading Christians being led astray by false doctrine.

The complaint that the King James Bible uses archaic or difficult vocabulary is essentially a non-argument. As with any word that’s not familiar to us, all we need do is consult a dictionary for the meaning — and when we do, our understanding will certainly deepen.

Further, the claim that many complex sentences throughout the Bible make it difficult to understand is based on the same belief as the above complaint: that the Bible ought to be immediately easy to understand. However, when we grapple with the logic of sentences that span numerous verses our understanding is inevitably sharpened. In other words, instead of thinking we understand simply because we encountered nothing to cause us to pause and think, we reach a point of deeper understanding because we have followed and understood the logic and relationships within the sentence.

The Strength of a 17th-Century Translation

That the King James Bible was translated at the beginning of the 17th-century is another of its great strengths. The men on the translation committees were not only Bible-believing Christians but also pre-dated the Enlightenment, or the Age of Reason, which laid the foundations for 20th-century political correctness and 21st-century cultural Marxism. Thus, while the translators were undoubtedly products of their time, their time was far less cluttered with “progressive” ideas and ideals that emanate not from the truth of God but from the so-called wisdom of man.

The translators were, therefore, not influenced by such considerations as “reason”, science falsely so called (1 Timothy 6:20), evolution, humanism, ecumenism, dispensationalism and liberal theology, all of which work together to undermine the truth of the Bible. On the contrary, the fact that the King James translators were the products of a God-fearing society resulted in their firm belief that the Bible is God’s word, as is apparent in their dedicatory epistle to King James:

But among all our joys, there was no one that more filled our hearts, than the blessed continuance of the preaching of God’s sacred Word among us; which is that inestimable treasure, which excelleth all the riches of earth; because the fruit thereof extendeth itself, not only to the time spent in this transitory world, but directeth and disposeth men unto that eternal happiness which is above in heaven.

KJV Today gives a good summary of the background to the King James Bible:

King James who authorized the KJV was a Bible-believing Christian king who unapologetically upheld the doctrines of biblical inerrancy, infallibility and sufficiency (sola scripture). On biblical inerrancy he said, “When ye read the Scripture, read it with a sanctified & chaste ear: admire reverently such obscure places as ye understand not, blaming only your own incapacity” (Book I:13, Basilikon Doron). On biblical infallibility he said, “The whole Scripture containeth but two things: a command, and a prohibition; to do such things, and abstain from the contrary. Obey in both;” (Book I:7, Basilikon Doron). On biblical sufficiency he said, “The Scripture is ever the best interpreter of itself. But press not curiously to seek out farther nor is contained therein; for that were misnurtured presumption, to strive to farther upon Gods secrets nor he hath will ye be: for what he thought needful for us to know, that he hath revealed there.” (Book I:13-14, Basilikon Doron).

Brief History of Bible Translations

Modern Bible Versions

The Tyndale Bible of 1526 was the first complete translation of the Bible into Early Modern English. Over the course of the next 85 years, there were five further translations — the Coverdale Bible in 1535, the Matthew’s Bible in 1537, the Great Bible in 1539, the Geneva Bible in 1557, and the Bishop’s Bible in 1568 — before the King James Bible was published in 1611.

The King James Bible translators used the previous six translations in their work to produce a better Bible. As they wrote in the Preface to the 1611 edition (emphasis ours):

Truly (good Christian Reader) we never thought from the beginning, that we should need to make a new Translation, nor yet to make of a bad one a good one, … but to make a good one better, or out of many good ones, one principal good one, not justly to be excepted against; that hath been our endeavor, that our mark.

Thus, the King James Bible was the seventh purification of an English translation of God’s word, which is noteworthy given the below verse from Psalms.

The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times. (Psalms 12:6)

Twenty further translations of the Bible were published between 1611 and 1950 (339 years), and from 1952 to 2017 (65 years) 77 new translations were published. When it comes to the New Testament only, 27 versions were published between 1826 and 2012 (186 years), 20 of which have been since 1950. Thus, the vast majority of all Bible translations were undertaken and published from 1950 onwards.

For a more in-depth history of the Bible, do watch these Christian J. Pinto’s documentaries: A Lamp In the Dark: The Untold History of the Bible, Tares Among the Wheat and Bridge to Babylon: Rome Ecumenism & The Bible. Another helpful documentary, produced by Steven L. Anderson and Paul Wittenberger, is New World Order Bible Versions. (Note: While we don’t agree with Pinto’s position on the State of Israel, or everything Steven Anderson preaches, there’s still enormous value to be found in these documentaries.) 

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