(Editor’s note 2026: This article has been updated to reflect Neo-Hellenic Koine Greek pronunciation/transliteration of αἰών and αἰώνιος. For reference, Erasmian: aion/aionios. Neo-Hellenic Koine: eón/eónios.)
As the King James Version is not a direct translation from the Greek manuscripts of the New Testament nor of the Hebrew manuscripts of the Old Testament, the student of God’s written Word will find many incorrect words used between its covers.
For the sincere student who is attempting to arrive at the truths of God, the uppermost requirement is to have before them the most accurate words as dictated or written by the inspired writers. To do less is like an attempt by the astronomer to search for a particular star in this vast universe in a non-intelligent and haphazard manner.
The error of using incorrect words in arriving at a particular truth of God can change the entire meaning of this truth and compound the error in its related subjects.
The English Word Age
Let us examine the English word AGE as used in the Old and New Testaments of the King James Version. The English word AGE is a true single word translation of the Hebrew word OLAM [עוֹלָם] and the Greek noun EÓN [αἰών]. These words have a common meaning and are used interchangeably as the scriptures well note. Check Psalms 45:6 and Hebrews 1:8.
Although the word AGE is a direct translation of the words OLAM and EÓN, it must quickly be added that AGE will not imply the same meaning to everyone. Now our only course of action, in order to form a most correct definition of this word AGE as was in the mind of the inspired writers, is to observe the way it is used in the scriptures.
Let us proceed to observe the use of the Hebrew word OLAM, and the English noun EÓN, its plural EÓNS, and their adjective EÓNION, to ascertain their common meaning.
Old Testament Word Studies
Leviticus 24:8 tells of the Mt. Sinai or Mosaic covenant as being an everlasting covenant yet Jeremiah 31:31 prophecies its end with a second and better covenant. Hebrews 8:7-13 reiterates this prophecy as being fulfilled.
This seeming contradiction is solved by checking the Hebrew words of the inspired writers. We find in Leviticus 24:8 the word OLAM used instead of the erroneous word everlasting of the King James Version. A student of Bible chronology can determine that the Sinai covenant lasted over 1500 years and was not an unlimited duration of time as everlasting connotes.
Genesis 13:15. “For all the land which thou seest, to thee will I give it, and to thy seed for ever.”
Genesis 17:8. “And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession: and I will be their God.”
After reading and studying these two scriptures we know that something is not in accord because the seed of Abraham has not always retained possession of the land of Canaan. From A.D. 70 up to the middle of this century, the people of Israel have been scattered throughout this entire earth and thus did not possess their promised land endlessly, as the words for ever and everlasting signify. Again by examining the Hebrew manuscripts we do not find the two words for ever and everlasting in this scripture but instead we find the word OLAM or AGE.
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Exodus 21:5-6. If a Hebrew servant serves his Hebrew master six full years and then does not desire his freedom, the 6th verse says,
“Then his master shall bring him unto the judges; lie shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an aul; and he shall serve him for ever.”
This last word ever is in error and the Hebrew manuscripts read OLAM, meaning the servant will serve his master from that time till the servants death, and not throughout eternity.
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Exodus 40:15, Numbers 25:13 declares the Aaronic priesthood as an everlasting priesthood but this everlasting came to its finality with the closing of the Sinai covenant to the Jewish nation.
The Word of God is proven to be sound and true again and not a contradiction by examining the old Hebrew manuscripts. The two mentioned scriptures reveal that the Aaronic priesthood is an OLAM priesthood or one that lasts for a definite period of time and not an everlasting priesthood or one that endures for an unending length of time.
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Deuteronomy 23:3-5. The for ever in this scripture is self explanatory by its contents. It is a period of ten generations and the Hebrew word is again OLAM or AGE.
Let us advance to the New Testament to investigate a few of the many incorrect renderings of the King James Version in regard to the Greek word EÓN or AGE.
New Testament Word Studies
Philemon 1:15. “For perhaps he therefore departed for a season, that thou shouldest receive him for ever;”
Paul is writing to Philemon, a Christian, in behalf of Philemon’s former servant or bond servant by the name of Onesimus. Paul is admonishing Philemon to accept Onesimus back again, not as a servant this time but as a brother in Christ. The for ever at the end of the sentence is an incorrect translation of the King James Version and should be EÓNIOS. Now the sentence correctly reads that Philemon should accept Onesimus back for the duration of the AGE and not throughout all eternity.
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2 Timothy 4:10. “For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia.”
The word world in this first sentence of the King James Version does not appear in the Greek manuscripts. The correct word as written by Paul is EÓN or AGE, meaning that Demas had left him and the cause of Christ, loving instead the things of that particular age or period of time.
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Jude 1:7. “Even as Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.” Also read Genesis 19:24-29.
After studying this scripture, we note that something is not valid. There are no ruins that remain on fire today as an example of the wickedness of these cities as this scripture proclaims. Archaeologists have noted the most possible sites of these cities as being at the southern end of the Dead Sea because of the great quantities of artifacts found there and because the region of the Old Testament’s description matches that of this location. What then is amiss? By examining the text of the Greek manuscripts we find the word EÓNIOS or AGE-LASTING in place of the word eternal of the King James Version. Now we have harmony of events. The cities were on fire and smoldered only during that Age or length of time that combustible materials remained to burn.
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1 Corinthians 1:20 the King James Version reads: “Where is the wise? where is the scribe? where is the disputer of this World? hath not God made foolish the wisdom of this world?”
Please notice that the word world appears twice in this paragraph Upon examining this scripture with the Greek manuscripts we find that the last world is correct, coming down from the Greek word KOSMOS. Now if the King James translators are consistent, we will find the first world in this paragraph to be KOSMOS also. This is not the case. The first world in the Greek is EÓN. This is a classic example of inconsistency of bringing down from two different Greek words into one and the same English word. The reverse is also true.
The limited space of this study restricts the listing of a greater number of scriptures that could be used to prove the full meaning of the word AGE. By scriptural usage, AGE never denotes eternity, endlessness, time without end, perpetuity of time, unending or unlimited duration. We now have arrived at the true definition of the word AGE. AGE is a duration of time having a beginning and an ending. The duration of this time differs with the context of the scripture it is used in. EÓNION the adjective modifies its noun EÓN or AGE and means lasting during the AGE, or AGE LASTING.
EÓN/AION/ÆON or AGE = a limited duration of time
EÓNIOS/AIONIOS/ÆONIOS or AGE-LASTING = lasting during the age
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For that meticulous student of the Word of God, that was penned by the inspired writers, I am including this concordance of the Greek noun EÓN and its adjective EÓNIOS with their deviations for your reference in your studies.
Mistranslations of King James Version in ( ).
Words missing in King James Version in ” ”
| Bible Verses in Question | The text of the King James Version | The text of the Greek Manuscripts |
|---|---|---|
| Matt. 6:13 | glory for (ever) | ever or EÓNAS not in oldest manuscripts. EÓNAS in late century manuscripts. |
| Matt. 12:32 | in the (world) | in this the EÓNI or age |
| Matt. 13:22 | care of this (world) | care of the EÓNOS or age |
| Matt. 13:39 | end of the (world) | end of the EÓNOS or age |
| Matt. 13:40 | end of this (world) | end of the EÓNOS or age |
| Matt. 13:49 | end of the (world) | end of the EÓNOS or age |
| Matt. 18:8 | into (everlasting) fire | the fire the EÓNION or age-lasting |
| Matt. 19:16 | may have (eternal) life | may have life EÓNION or age-lasting life |
| Matt. 19:29 | inherit (everlasting) life | life EÓNION or age-lasting |
| Matt. 21:19 | hence forward for (ever) | produced to the EÓNA or age |
| Matt. 24:3 | end of the (world) | end of the EÓNOS or age |
| Matt. 25:41 | into (everlasting) fire | the fire the EÓNION or age-lasting |
| Matt. 25:46 | into (everlasting) punishment | EÓNION or age-lasting |
| Matt. 25:46 | into life (eternal) | into life EÓNION or age-lasting |
| Matt. 28:20 | end of the (world) | end of the EÓNOS or age |
| Mark 3:29 | forgiveness “to the age” | forgiveness, to the EÓNA or age |
| Mark 3:29 | of (eternal) damnation | of EÓNION or age-lasting |
| Mark 4:19 | cares of this (world) | cares of the EÓNOS or age |
| Mark 10:17 | inherit (eternal) life | EÓNION or age-lasting I may inherit |
| Mark 10:30 | in the (world) to come | in the EÓNI or age to come |
| Mark 10:30 | to come (eternal) life | life EÓNION or age-lasting |
| Mark 11:14 | hereafter for (ever) | to the EÓNA or age |
| Luke 1:33 | house of Jacob for (ever) | Jacob to the EÓNAS or age |
| Luke 1:55 | his seed for (ever) | him even to EÓNOS or age |
| Luke 1:70 | since the (world) began | of those from EÓNOS or age |
| Luke 10:25 | inherit (eternal) life | life EÓNION or age-lasting |
| Luke 16:8 | children of this (world) | sons of the EÓNOS or age |
| Luke 16:9 | (everlasting) habitation | EÓNIOUS or age-lasting |
| Luke 18:18 | inherit (eternal) life | life EÓNION or age-lasting |
| Luke 18:30 | the (world) to come | the EÓNI or age |
| Luke 18:30 | life (everlasting) | life EÓNION or age-lasting |
| Luke 20:34 | this (world) marry | the EÓNOS or age this marry |
| Luke 20:35 | obtain that (world) | the EÓNOS or age that to obtain |
| John 3:15 | have (everlasting) life | have life EÓNION or age-lasting |
| John 3:16 | have (everlasting) life | have life EÓNION or age-lasting |
| John 3:36 | hath (everlasting) life | has life EÓNION or age-lasting |
| John 4:14 | never thirst, “to the age” | not may thirst to the EÓNA or age |
| John 4:14 | into (everlasting) life | into life EÓNION or age-lasting |
| John 4:36 | unto life (eternal) | for life EÓNION or age-lasting |
| John 5:24 | hath (everlasting) life | has life EÓNION or age-lasting |
| John 5:39 | ye have (eternal) life | life EÓNION or age-lasting |
| John 6:27 | unto (everlasting) life | into life EÓNION or age-lasting |
| John 6:40 | have (everlasting) life | have life EÓNION or age-lasting |
| John 6:47 | hath (everlasting) life | has life EÓNION or age-lasting |
| John 6:51 | shall life for (ever) | shall live into the EÓNA or age |
| John 6:54 | hath (eternal) life | has life EÓNION or age-lasting |
| John 6:58 | shall live for (ever) | shall live into the EÓNA or age |
| John 6:68 | words of (eternal) life | words of life EÓNION or age-lasting |
| John 8:35 | house for (ever) | house to the EÓNA or age |
| John 8:35 | Son abideth (ever) | Son abides to the EÓNA or age |
| John 8:51 | see death. “to the age” | see to the EÓNA or age |
| John 8:52 | of death. “to the age” | taste of death to the EÓNA or age |
| John 9:32 | Since the (world) began | From the EÓNOS or age |
| John 10:28 | them (eternal) life | life EÓNION or age-lasting |
| John 10:28 | never perish, “into the age” | perish into the EÓNA or age |
| John 11:26 | shall (never) die | die into the EÓNA or age |
| John 12:25 | unto life (eternal) | into life EÓNION or age-lasting |
| John 12:34 | Christ abideth for (ever) | Christ abides into the EÓNA or age |
| John 12:50 | is life (everlasting) | life EÓNIOS or age-lasting |
| John 13:8 | (never) wash my feet | the feet of me into the EÓNA or age |
| John 14:16 | with you for (ever) | with you into the EÓNA or age |
| John 17:2 | give (eternal) life | life EÓNION or age-lasting |
| John 17:3 | And this is life (eternal) | and this is the EÓNIOS or age-lasting |
| Act 3:21 | since the (world) began | from EÓNOS or age |
| Act 13:46 | unworthy of (everlasting) life | of the EÓNION or age-lasting |
| Act 13:48 | ordained to (eternal) life | life EÓNION or age-lasting |
| Act 15:18 | beginning of the (world) | known from EÓNOS or age |
| Rom. 1:25 | who is blessed for (ever) | into the EÓNAS or ages |
| Rom. 2:7 | immortality (eternal) life | life EÓNION or age-lasting |
| Rom. 5:21 | unto (eternal) life | into life EÓNION or age-lasting |
| Rom. 6:22 | the end (everlasting) life | life EÓNIOS or age-lasting |
| Rom. 6:23 | is (eternal) life | life EÓNIOS or age-lasting |
| Rom. 9:5 | God blessed for (ever) | praise into the EÓNAS or ages |
| Rom. 11:36 | be glory for (ever) | the glory for the EÓNAS or ages |
| Rom. 12:2 | conformed to this (world) | conform yourselves to the EÓNI or age |
| Rom. 16:25 | since the (world) began | in times of EÓNIOS or ages |
| Rom. 16:26 | of the (everlasting) God | of the EÓNIOU or age-lasting God |
| Rom. 16:27 | Jesus Christ for (ever) | glory for the EÓNAS or ages |
| 1 Cor. 1:20 | the disputer of this (world) | disputer of the EÓNOS or age |
| 1 Cor. 2:6 | wisdom of this (world) | of the EÓNOS or age |
| 1 Cor. 2:6 | princes of this (world) | rulers of the EÓNOS or age |
| 1 Cor. 2:7 | ordained before the (world) | before the EÓNON or ages |
| 1 Cor. 2:8 | princes of this (world) | rulers of the EÓNOS or age |
| 1 Cor. 3:18 | wise in this (world) | in the EÓNI or age |
| 1 Cor. 8:13 | the (world) standeth | to the EÓNA or age |
| 1 Cor. 10:11 | the (world) are come | the EÓNON or ages |
| 2 Cor. 4:4 | (world) hath blinded | EÓNOS or age, this blinded |
| 2 Cor. 4:17 | (eternal) weight of glory | EÓNION or age-lasting |
| 2 Cor. 4:18 | not seen are (eternal) | not being seen EÓNIA or age-lasting |
| 2 Cor. 5:1 | (eternal) in the heavens | EÓNION or age-lasting in heavens |
| 2 Cor. 11:31 | blessed for (evermore) | blessed for the EÓNAS or ages |
| Gal. 1:4 | this present evil (world) | present EÓNOS or age of evil |
| Gal. 1:5 | glory for (ever) and (ever) | EÓNAS of EÓNON or ages of the ages |
| Gal. 6:8 | reap life (everlasting) | reap life EÓNION or age-lasting |
| Eph. 1:21 | only in this (world) | only in the EÓNI or age |
| Eph. 2:2 | according to the (course) | according to the EÓNA or age |
| Eph. 2:7 | That in the ages | in the EÓNI or ages |
| Eph. 3:9 | beginning of the (world) | from the EÓNON or ages |
| Eph. 3:11 | the (eternal) purpose | plan of the EÓNON or ages |
| Eph. 3:21 | Jesus throughout all (ages), | Jesus to all the generations |
| Eph. 3:21 | (world without end). | of the EÓNOS of the EÓNON or of the Age of the Ages. |
| Eph. 6:12 | of this (world) | world or EÓNOS not in oldest manuscripts. EÓNOS in late century manuscripts. |
| Phil. 4:20 | glory for (ever) and (ever) | EÓNAS of the EÓNON or ages of the ages |
| Col. 1:26 | hid from ages | hid from the EÓNON or ages |
| 2 Thess. 1:9 | (everlasting) destruction | destruction EÓNION or age-lasting |
| 2 Thess. 2:16 | (everlasting) consolation | consolation EÓNIAN or age-lasting |
| 1 Tim. 1:16 | life (everlasting) | life EÓNION or age-lasting |
| 1 Tim. 1:17 | the King (eternal) | now King of the EÓNON or ages |
| 1 Tim. 1: 17 | glory for (ever) and (ever) | EÓNAS of the EÓNON or ages of the ages |
| 1 Tim. 6:12 | hold on (eternal) life | EÓNION or age-lasting life |
| 1 Tim. 6:16 | and power (everlasting) | EÓNION or age-lasting |
| 2 Tim. 1:9 | the (world) began | EÓNION or age-lasting |
| 2 Tim. 2:10 | with (eternal) glory | with glory EÓNION or age-lasting |
| 2 Tim. 4:10 | loved this present (world) | loved the present EÓNA or age |
| 2 Tim. 4:18 | glory for (ever) and (ever) | EÓNAS of the EÓNON or ages of the ages |
| Titus 1:2 | The hope of (eternal) life | life EÓNION or age-lasting |
| Titus 1:2 | before the (world) began | times EÓNION or age-lasting |
| Titus 2:12 | this present (world) | the present EÓNI or age |
| Titus 3:7 | hope of (eternal) life | life EÓNION or age-lasting |
| Phil. 1:15 | receive him for (ever) | so that EÓNION or age-lasting |
| Heb. 1:2 | he made the (worlds) | the EÓNAS or ages he made |
| Heb. 1:8 | is for (ever) and (ever) | EÓNA of the EÓNOS or age of the ages |
| Heb. 5:6 | a priest for (ever) | a priest for the EÓNA or age |
| Heb. 5:9 | author of (eternal) | of salvation EÓNIOU or age-lasting |
| Heb. 6:2 | and of (eternal) judgment | of judgment EÓNIOU or age-lasting |
| Heb. 6:5 | the (world) to come | coming EÓNOS or age |
| Heb. 6:20 | high priest for (ever) | for the EÓNA or age |
| Heb. 7:17 | priest for (ever) | priest for the EÓNA or age |
| Heb. 7:21 | priest for (ever) | priest for the EÓNA or age |
| Heb. 7:24 | he continueth (ever) | for the EÓNA or age |
| Heb. 7:28 | consecrated for (evermore) | EÓNA or age having been perfected |
| Heb. 9:12 | obtained (eternal) redemption | EÓNIAN or age-lasting redemption |
| Heb. 9:14 | the (eternal) Spirit | Spirit EÓNIOU or age-lasting |
| Heb. 9:15 | of (eternal) inheritance | EÓNIOU or age-lasting inheritance |
| Heb. 9:26 | the end of the (world) | an end of the EÓNON or ages |
| Heb. 11:3 | the (worlds) were framed | adjusted the EÓNAS or ages |
| Heb. 13:8 | today and for (ever) | and for the EÓNAS or ages |
| Heb. 13:20 | (everlasting) covenant | covenant EÓNIOU or age-lasting |
| Heb. 13:21 | glory for (ever) and (ever) | EÓNAS of the EÓNON or ages of the ages. |
| 1 Pet. 1:23 | and abideth for (ever) | for ever or EÓNA not in oldest manuscripts. EÓNA in late century manuscripts. |
| 1 Pet. 1:25 | Lord endureth for (ever) | abides to the EÓNA age |
| 1 Pet. 4:11 | for (ever) and (ever) | EÓNAS of the EÓNON or ages of the ages |
| 1 Pet. 5:10 | his (eternal) glory | into the EÓNION or age-lasting |
| 1 Pet. 5:11 | dominion for (ever) and (ever) | EÓNAS of the EÓNON or ages of the ages |
| 2 Pet. 1:11 | (everlasting) kingdom | EÓNION or age-lasting kingdom |
| 2 Pet. 2:17 | reserved for (ever) | ever or EÓNA not in oldest manuscript. EÓNA in late century manuscripts. |
| 2 Pet. 3:18 | now and for (ever) | of an EÓNOS or age |
| 1 John 1:2 | that (eternal) life | life the EÓNION or age-lasting |
| 1 John 2:17 | abideth for (ever) | abides for the EÓNA or age |
| 1 John 2:25 | even (eternal) life | EÓNION or age-lasting |
| 1 John 3:15 | hath (eternal) life | has life EÓNION or age-lasting |
| 1 John 5:11 | to us (eternal) life | life EÓNION or age-lasting |
| 1 John 5:13 | ye have (eternal) life | life EÓNION or age-lasting |
| 1 John 5:20 | and (eternal) life | life EÓNIOS or age-lasting |
| 2 John 1:2 | with us for (ever) | for the EÓNA age |
| Jude 1:7 | vengeance of (eternal) fire | of fire EÓNION or age-lasting |
| Jude 1:13 | of darkness for (ever) | darkness for EÓNA or age |
| Jude 1:21 | unto (eternal) life | life EÓNION or age-lasting |
| Jude 1:25 | both now and (ever) | for all the EÓNAS or ages |
| Rev. 1:6 | dominion for (ever) and (ever) | EÓNAS of the EÓNON or ages of the ages |
| Rev. 1:18 | I am alive for (evermore) | EÓNAS of the EÓNON or ages of the ages |
| Rev. 4:9 | who liveth for (ever) and (ever) | EÓNAS of the EÓNON or ages of the ages |
| Rev. 4:10 | Liveth for (ever) and (ever) | EÓNAS of the EÓNON or ages of the ages |
| Rev. 5:13 | Lamb for (ever) and (ever) | EÓNAS of the EÓNON or ages of the ages |
| Rev. 5:14 | liveth for (ever) and (ever) | ever and ever or EÓNAS and EÓNON not in oldest manuscripts. EÓNAS and EÓNON appears in the late century manuscripts. |
| Rev. 7:12 | our God for (ever) and (ever) | EÓNAS of the EÓNON or ages of the ages |
| Rev. 10:6 | liveth for (ever) and (ever) | EÓNAS of the EÓNON or ages of the ages |
| Rev. 11:15 | reign for (ever) and (ever) | EÓNAS of the EÓNON or ages of the ages |
| Rev. 14:6 | the (everlasting) gospel | glad tidings EÓNION or ages lasting |
| Rev. 14:11 | ascendeth up for (ever) and (ever) | EÓNAS of EÓNON or ages of ages rises up |
| Rev. 15:7 | liveth for (ever) and (ever) | EÓNAS of the EÓNON or ages of the ages |
| Rev. 19:3 | up for (ever) and (ever) | EÓNAS of the EÓNON or ages of the ages |
| Rev. 20:10 | night for (ever) and (ever) | EÓNAS of the EÓNON or ages of the ages |
| Rev. 22:5 | reign for (ever) and (ever) | EÓNAS of the EÓNON or ages of the ages |
By checking this correct concordance, it can be quickly noted that when the King James Version states the word age, it is correctly used in Ephesians 2:7 and Colossians 1:26 but is incorrectly used in Ephesians 3:21. All the remaining itemized scriptures of this concordance reveal the mistranslations of the King James Version that should have been rendered age, ages, or age-lasting.
For the in-depth student or the scholar of the Biblical languages, I wish to make it quite plain that whether the searcher for truth considered the Majority or Received text to be the true renderings from the inspired writers, or considers the oldest or most ancient Greek manuscripts to be the true text coming from the inspired writers, you will find this concordance to be accurate and in accord with both schools of thought.
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NOTE: To save space we will abbreviate the words King James Version to KJV in the following study.
The King James Version in Criticism
When I discussed with many Christian friends (many of different religious persuasions) the theme of this writing, they echoed the same cry as I would have ten years ago. They replied most emphatically, “I believe the KJV to be thee written word of God, the Bible he desires us to study from to learn of Him.” Their common reason of proof being that it has endured as the most popular Bible these hundreds of years.
Let us examine their sincere words by answering these two questions. Why has the KJV remained the most popular Bible? and is the KJV an accurate record of the writings of the inspired authors?
A. Why has the K.J.V. remained the most popular Bible?
1. It must be recognized that the K.J.V. is not the Bible of the Christian world.
- Since the Reformation Era, new translations appeared in each Protestant nation by scholars from their particular country. Let us consider Denmark as an example. In 1605-7 a Bible translated from the Hebrew and Greek by Prof. Hans Poulsen Resen was published. It was highly accurate and much more correct than the KJV of 1611. In 1647 Hans Svane revised the Resen Bible. This Bible lasted till 1819 when the New Testament of the Resen Svane Bible was revised again as was the Old Testament in 1871. The 1907 Bible consisted of the same Resen Svane Old Testament of 1871 but included a revised New Testament. Then appeared a new translation from the Hebrew Old Testament in 1931 and was followed by the New Testament from Greek in 1948.
- Having been challenged by the Protestant zeal to distribute the Bible in the native language of the common man, the Catholic countries began translating many new Bibles of their own. Again these new versions were translated by native scholars but leaned toward translating from the Latin Vulgate or other Latin versions.
2. History reveals that the KJV has not endured longer than other Bibles. The Latin Vulgate and other early Latin versions ruled the Christian world as the only Bible from the third century to the Reformation Age or over one thousand years.
3. Is the KJV thee Bible of the English speaking people is a question that needs answering. In the U.S.A. alone, forty five per cent of the Christian community is Catholic which does not use the KJV, many other denominations use their own translations while many more use modern day language Bibles. It must be added that there are thousands of non denominational churches that study from the texts of the ancient manuscripts to learn of God.
4. Let us now proceed into the reasons why the K.J.V. has remained the popular Bible of the English speaking Protestant peoples.
- It was published by ‘His Majesty’s special command’ and King James pressed for its acceptance by all his subjects. He required the largest volume of his new Bible placed in every church in the land.
- The dedicatory at its beginning was exceedingly flattering to the vain King James I.
- King James ordered the halt to the printing of the very popular Bishops Bible many years before the printing of his new Bible.
- It was written in a style of simplicity, grace and beauty and above all it was most suitable for public reading because of its rhythmic mellow voice.
- Although new and more accurate translations appeared through the years, the KJV remained popular because the English speaking Protestant people did not have access to textual criticism. They did not have a measure to check the authenticity of their cherished KJV.
- This last reason for the popularity of the KJV. is by far the most weighty of all previous reasons summed together. The majority of English speaking Protestant church denominations derived their basic teachings from the KJV. and used it as their final authority, and so when the more authentic translations appeared, plus the many thousands of Greek New Testament manuscripts and other related documents, they were not accepted or appreciated.
B. Is the KJV an accurate record of the writings of the inspired authors?
1. Many words that were in common usage during the writing of the K.J.V. have since changed meaning. This is not the error of the King James scholars but proves to be erroneous today and thus these words are not a true reflection of the inspired writers’ words into today’s English. These words cannot be used today as scripture to study about God.
Let us observe a few of these three hundred outdated words. For the Greek word immediately, the K.J.V. uses the words immediately, straightway, by and by, Presently and anon. The last three can be most misleading as this example of “by and by” reveals.
Luke 21:9 But when ye shall hear of wars and commotions, be not terrified; for these things must first come to pass; but the end is not by and by. This should read, “…….but the end is not immediately.”
Consider a few other outdated King James words as demand that should be ask, the word let for hinder, communicate for share, prevent for precede, and conversation for conduct.
2. The language of the KJV consisted of beautiful and easy flowing words and was written expressively in that style but at the expense of accuracy. Rather than bringing down a word from the ancient manuscripts consistently as would be accurate, the King James scholars abandoned the inspired writers intention of repeating a word that would serve to impress the reader and instead (because of their love for variation) used a variety of English words for one and the same word from the ancient manuscripts.
Along this line of thought, let us note what the King James scholars wrote about themselves in their Preface to the KJV.
“Another thing we think good to admonish thee of, gentle reader, that we have not tied ourselves to an uniformity of phrasing, or to an identity of words —For is the kingdom of God become words or syllables? Why should we be in bondage to them, if we may be free? use one precisely, when we may use another no less fit as commodiously?”
Here is an example of this error (for achieving variation) in using three different words (underlined) which are one and the same Greek word in the ancient manuscripts.
Romans 5:2 – we stand and rejoice in hope
Romans 5:3 – we glory in tribulation
Romans 5:11 – we also joy in God
3. There are added passages found in the KJV that were not written by the inspired writers. Here is one example of many. All underlined words are erroneous additions and not scripture.
“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).
Two editions of the New Testament by the Dutch humanist Desiderius Erasmus appeared without the spurious words. He was greatly assailed by people who insisted that the additional words would be a valuable proof for their favorite doctrine of the trinity. Erasmus replied that if any Greek manuscript could be shown him that contained these added words, he would include them in his next addition. One such Greek manuscript was found but was only some twenty years old and was a copy from the inferior Latin manuscripts. True to his word, Erasmus inserted the erroneous words in his third edition of 1522. Since his time one other Greek manuscript has been found with the added words but it is a late copy of the sixteenth century. Only two late century copies with the added words compared to the several thousand Greek manuscripts without the added words is overwhelming evidence against their authenticity.
The earliest complete Bible of note was that written by John Wycliffe 1380 and his inclusion of the added verses were of little weight since he translated directly from the revised Latin Vulgate. Tyndale used the 1522 edition of Erasmus in his translation and from these two sources, these non scriptural words found their way into the KJV.
4. The forty seven Revisors were restricted in their duties on the new Bible by fifteen rules as dictated by King James. Here is one of these rules for our examination.
Rule 3. The old ecclesiastical words to be kept, — King James needed this rule to make his new Bible appear familiar to his subjects who were accustomed to the earlier English Bibles and also to further some of his cherished doctrines and those of the established English Church. It was also directed against the trend of the Puritans who wanted to abolish terms taken from Catholic ritual.
Consider this example of Rule 3
The Greek word ANGELOS should be correctly translated messengers. The KJV. brings down two words, angel and messenger for this one Greek word ANGELOS. Had the KJV. used the correct translation instead of the ecclesiastical word angel, many scriptures would have become more defined and clear.
If the King James revisors had been consistent in bringing down their word angel for every Greek word ANGELOS, then Mark 1:4 would be calling John the Baptist an angel (also Luke 7:27), and in Luke 7:24 the two disciples of John the Baptist would be the angels of John the Baptist.
Note the salutation to the angels of the seven churches — in Asia as recorded in the KJV in Revelation chapters 1, 2 and 3. The word angel conveys the idea that these are heavenly overshadowing beings when in fact they refer to earthly messengers (the message givers) or the pastors of these seven churches.
5. A study of the scholars of the KJV produces several interesting facts worthy of our attention.
- For the most part, the scholars were clergymen and most of these from the English Church. Although most of the scholars were skilled in the Greek or Hebrew languages, yet the wording of the K.J.V. was slanted toward the English Church. Dr. Robert Gell, the author, was also the chaplain to the renown Archbishop Abbot (one of the scholars of the New Testament of the KJV) wrote concerning the KJV and its scholars. He remarked that some of the translators complained that they could not follow their own judgment in the matter, but were restrained by reason of state.
- Several of the scholars of the KJV were selected because of patronage rather than their being a linguist of the Hebrew and Greek. One example of this was John Overall Bishop of Norwich, who was a brilliant Latinist but not an authority in the Biblical languages. Another example was Richard Thomson, a man of only moderate skill in Hebrew and a notorious drunkard but a friend of one of the revisors L. Andrews.
6. The exclusion of some of the greatest minds of that day casts a definite reflection on the selection of scholars for the writing of the KJV Had they contributed, their talents would have greatly enhanced the new Bible. Let us note one of these exclusions.
Hugh Broughton was not only the most intellectual scholar of the Hebrew language and customs, but also a foremost authority in Rabbinical writings. His skill in the Greek was described as rare by a contemporary scholar. After studying a copy of the new KJV he remarked,
“The late bible — was sent to me to censure: which bred in me a sadness that will grieve me while I breathe, it is so ill done. Tell His Majesty that I had rather be rent in pieces with wild horses than any such translation by my consent should be urged upon poor churches — The new edition crosseth me. I require it to be burnt.”
7. The Apocryphal books or those books not considered to be divinely inspired by God were included in the KJV of 1611. Article VI of the Church of England in 1562 authorized the reading of these books for the populace. The scholars for the work on the KJV were divided into six companies, the fourth company consisted of seven scholars whose duty was the revising of the Apocryphal books. Shortly after the publication of the KJV Archbishop Abbot forbade the issue of the KJV without the Apocrypha on pain of one years imprisonment.
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Reluctantly, but because of limited space, I have shortened all these points (0 thru 7) and completely omitted others such as: erroneous chapter headings, the additional and biased rules of King James governing his new Bible, the very small number of authentic manuscripts the revisors used, the great number of inconsistencies of bringing down a Hebrew or Greek word into many different meaning English words in the KJV, and others.
I would have added a chapter on the testimony of numerous authorities who had noted the errors in the KJV such as William Kilburne (1650’s) 20,000 errors, John Wesley (in 1755) 12,000 changes in the New Testament alone, the Revised Version of 1881 consisted of 36,000 differences and on and on.
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Should this study prove different or even odd to you sincere reader, rest assured it is factual. Be encouraged for in such word studies, as even this modest one represents, the person of God who is seeking a higher height of maturity in God but who cannot rise above a certain plateau, may be able to do so, and become more like Him.
Seeing the people of God of the most strict religious persuasions living on a lower level of maturity than they were one or two decades ago causes one to grieve. This is also their common testimony. I am persuaded this is so, at least in part, because we are studying God and his methods through erroneous words.
In closing I must add that a further in depth study of the English word AGE coming from the Hebrew and Greek will greatly enhance the fact that a life exists hereafter, one that never ceases. This is not only our hope, but a reality that we have experienced many times, in part. Praise God forever.