The Originals Are Lost: Validating Bible Manuscripts

An Exhaustive Study on Biblical Manuscripts, Textual Variants, and Translation Accuracy

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I. Introduction

The Bible stands as the most widely read, studied, and preserved text in human history. It has been translated into more languages than any other book, and its influence on culture, law, morality, and theology is unparalleled. Yet, despite its unparalleled significance, one crucial fact remains—no original autographs of the Bible exist today. Every copy we have comes from handwritten manuscripts, and throughout the centuries, as these manuscripts were copied and recopied, variations and errors inevitably crept in. This raises important questions: Can we still trust the Bible we have today? Have essential doctrines been lost or altered? What about the differences between translations?

The answer lies in understanding the doctrine of inspiration and how the Bible was transmitted over time. Verbal, plenary inspiration teaches that when the original authors wrote the Scriptures under the guidance of the Holy Spirit, their words were perfect, without error, and fully authoritative (2 Timothy 3:16; 2 Peter 1:20-21). However, this inspiration applied only to the original autographs, not to subsequent copies made by scribes over the centuries. While the autographs were without error, the copies contained variations due to human mistakes in transmission. These variations have led to differences among manuscripts, raising challenges for modern translators.

This essay will explore the manuscripts available today, textual variations, and the process of translation to determine whether these changes have affected the reliability of the Bible. While textual variants exist, they do not undermine any essential Christian doctrine. The goal of textual scholars is to reconstruct the most accurate form of the original text, and modern translations are based on thousands of manuscripts, ensuring an incredibly high level of accuracy. By examining manuscript families, lost verses, translation challenges, and textual criticism, we will ultimately see that the Bible we have today is not only historically reliable but also the trustworthy Word of God.

II. The Doctrine of Inspiration and the Original Autographs

Definition of Inspiration: The Bible as the Word of God

The foundation of Christianity rests upon the belief that the Bible is the divinely inspired Word of God. Scripture itself declares its divine origin, as 2 Timothy 3:16 states, “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness.” This means that the words recorded by the biblical authors were not merely human wisdom but were breathed out by God Himself, ensuring their truthfulness and authority. 2 Peter 1:20-21 further supports this by explaining, “Above all, you must understand that no prophecy of Scripture came about by the prophet’s own interpretation of things. For prophecy never had its origin in the human will, but prophets, though human, spoke from God as they were carried along by the Holy Spirit.”

The doctrine of inspiration does not mean that God mechanically dictated the Bible word for word. Instead, He supernaturally guided the human authors so that every word they wrote was exactly what He intended, yet it still reflected their unique personalities and writing styles. This divine-human cooperation produced a Bible that is both fully inspired and completely trustworthy. However, inspiration only applies to the original writings, not to the copies made later. This distinction is crucial because while the original writings were perfect and free from error, the copies and translations produced over time have been subject to human mistakes in transmission.

Plenary, Verbal Inspiration: Every Word is God-Breathed

Biblical inspiration is both plenary and verbal. Plenary inspiration means that all of Scripture, from Genesis to Revelation, is inspired—not just certain parts or theological concepts. Verbal inspiration means that inspiration extends to every single word, down to its grammatical details and specific phrasing, not just the general message. This belief is critical because Jesus Himself confirmed the reliability of even the smallest details of Scripture, saying in Matthew 5:18, “For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished.”

The doctrine of verbal, plenary inspiration also ensures that the historical, poetic, prophetic, and doctrinal portions of Scripture are equally authoritative. Some scholars argue that only theological truths matter, while historical or scientific details may contain errors—but this contradicts John 17:17, which states, “Sanctify them by the truth; your word is truth.” If all of God’s Word is truth, then every part must be inspired, accurate, and preserved according to His purpose.

However, while God ensured that the original autographs were perfect, He did not guarantee that every single copy made throughout history would be free from human mistakes. That raises an important question:

If only the originals were perfect, and we don’t have them anymore, does that mean we have a corrupted Bible today?

Why No Originals Exist Today

One of the most significant challenges in biblical studies is that no original autographs of Scripture exist. Every copy we have is based on handwritten manuscripts, copied over centuries. The loss of the originals is not surprising when we consider the materials on which they were written.

Old Testament Materials – Most early Old Testament texts were recorded on papyrus and parchment, materials that were prone to decay over time. Some copies were also destroyed due to Israel’s periods of exile and persecution.
New Testament Materials – Early New Testament writings were also on fragile materials, and persecution from Rome and other hostile powers led to the destruction of many copies.

Additionally, Jewish scribes had a tradition of destroying worn-out scrolls to prevent them from being desecrated. This means that earlier copies of the Old Testament were intentionally disposed of, leaving us with later preserved manuscripts such as the Masoretic Text and Dead Sea Scrolls. The early Christians, too, relied on copied manuscripts, and due to widespread persecution, many of the earliest manuscripts were likely destroyed or lost.

This reality means that we do not have the original letter Paul wrote to the Romans, or Moses’ handwritten copy of Genesis. However, that does not mean we have lost the Word of God—because we have thousands of copies, and through the discipline of textual criticism, scholars can reconstruct the original words with incredible accuracy.

Transmission of God’s Word: Is Our Bible Corrupted?

Many skeptics argue that since we do not have the original manuscripts, the Bible must be hopelessly corrupted after centuries of copying mistakes. However, this assumption fails to recognize the vast number of manuscripts we possess and how scholars can compare and verify them.

Over 5,800 Greek New Testament manuscripts exist today, far more than any other ancient document.
Tens of thousands of Latin, Syriac, Coptic, and other translations provide additional witnesses to the text.
The Dead Sea Scrolls (discovered in 1947) confirmed that Old Testament copies from 1,000 years later were nearly identical to those from 200 BC, proving that the text had been faithfully transmitted.

Because so many copies exist, even when errors are found in some manuscripts, scholars can compare them to others and determine the most likely original reading.

For example, consider a classroom of students copying a teacher’s note by hand. If some students accidentally misspell a word or omit a phrase, but 95% of the class writes it correctly, we can easily reconstruct the original message by comparing the majority of the copies. This is precisely what textual scholars do with biblical manuscripts—by comparing thousands of copies, they can determine what the original said with a high degree of confidence.

Thus, despite some copyist errors, we can be assured that the Bible we have today accurately reflects what was originally written. No doctrine has been lost, no theological truth has been erased, and God has preserved His Word throughout history.

Isaiah 40:8 affirms this truth: “The grass withers and the flowers fall, but the word of our God endures forever.”

Conclusion of This Section

While no original manuscripts of the Bible exist today, the doctrine of verbal, plenary inspiration affirms that God’s Word was perfect when first written. Through careful copying and scholarly study of thousands of manuscripts, we can be confident that our modern Bibles contain the same inspired truths given by God. Though human scribes made errors, no major doctrine has been lost, and the Word of God endures as He promised.

III. The Manuscripts: What Do We Have?

The Bible has been preserved through thousands of handwritten manuscripts, passed down over the centuries. While the original autographs no longer exist, we have an overwhelming number of copies from different time periods and regions, allowing scholars to reconstruct the original text with great accuracy. These manuscripts fall into two primary categories:

Old Testament Manuscripts – Written in Hebrew and Aramaic, preserved primarily by Jewish scribes.
New Testament Manuscripts – Written in Koine Greek, preserved by early Christians.

Each manuscript family has its own history, variations, and importance in biblical studies. This section will examine the major manuscript families, their differences, and the challenges of copying and preserving the biblical text before the printing press.

A. The Manuscript Families of the Bible

1. Old Testament Manuscripts

The Old Testament was originally written in Hebrew, with a few portions in Aramaic (e.g., Daniel 2:4–7:28). The process of copying these Scriptures was highly controlled by Jewish scribes, but variations still emerged over time. Below are the most important manuscript families for the Old Testament:

a) Masoretic Text (MT) – The Standard Hebrew Text

The Masoretic Text (MT) is the standard Hebrew text of the Old Testament used in most modern Bibles today.
Preserved by Jewish Masoretes (scribes) between AD 600-1000.
Developed by the Ben Asher and Ben Naphtali families, with detailed vowel markings, pronunciation guides, and marginal notes to prevent errors.
The oldest complete Masoretic manuscript, Codex Leningradensis (AD 1008), is the basis for most modern Old Testament translations.
Issues: Some passages differ from earlier texts like the Dead Sea Scrolls and the Septuagint.

b) Dead Sea Scrolls – The Earliest Hebrew Manuscripts

Discovered in 1947 in the Qumran Caves near the Dead Sea.
Over 900 scrolls were found, dating back to 200 BC–100 AD.
Contain every Old Testament book except Esther, with near-identical text to the Masoretic Text 99% of the time.
Differences: Some passages align more closely with the Septuagint (Greek Old Testament) than with the Masoretic Text.
Example: Isaiah 53 in the Dead Sea Scrolls matches modern Bibles almost word for word, proving the accuracy of Old Testament transmission.

c) Samaritan Pentateuch – A Unique Hebrew Tradition

Preserved by the Samaritans, an Israelite sect that broke away after the Babylonian Exile.
Contains only the first five books of Moses (Genesis–Deuteronomy).
Differs from the Masoretic Text in about 6,000 places, sometimes aligning with the Septuagint instead.
Example: Exodus 20:17 in the Samaritan Pentateuch includes a reference to Mount Gerizim as God’s chosen place of worship, aligning with Samaritan theology.

d) Septuagint (LXX) – The Greek Old Testament

Translated from Hebrew to Greek around 250 BC in Alexandria, Egypt.
Used widely by Greek-speaking Jews and early Christians, including the apostles.
Quoted frequently in the New Testament (e.g., Hebrews 1:6, Matthew 21:16).
Differences from the Masoretic Text: Some passages are longer or worded differently.
Example: Jeremiah in the Septuagint is shorter by about 15% than the Masoretic Text.

2. New Testament Manuscripts

Unlike the Old Testament, the New Testament was written in Koine Greek, the common language of the Roman Empire. Today, we have over 5,800 Greek manuscripts, along with over 10,000 Latin copies and thousands of translations into Syriac, Coptic, and Armenian.

a) Codex Sinaiticus (c. AD 325-350)

One of the oldest complete New Testament manuscripts.
Discovered in St. Catherine’s Monastery, Egypt, in the 19th century.
Contains portions of the Old Testament (LXX) and the full New Testament.
Differences: Does not include Mark 16:9-20 or John 7:53–8:11.

b) Codex Vaticanus (c. AD 300-325)

Housed in the Vatican Library since the 15th century.
One of the most reliable manuscripts, closely matching Sinaiticus.
Differences: Missing the long ending of Mark and parts of Hebrews.

c) Byzantine Text (Majority Text) vs. Alexandrian Text

Byzantine Text (Majority Text):
- Based on later Greek manuscripts (AD 800-1400).
- Forms the basis of the Textus Receptus, which the KJV is based on.
- Tends to have additional words or phrases not found in earlier manuscripts.
Alexandrian Text:
- Based on older, more reliable manuscripts (Codex Sinaiticus, Codex Vaticanus).
- Used in modern translations (NIV, ESV, NASB).
- Tends to be shorter, removing later additions found in Byzantine copies.

d) Western Text – More Paraphrastic

Found in Latin and Syriac translations.
Includes extra details and expanded phrases, making it less reliable for reconstructing the original.

B. How Manuscripts Were Copied Before the Printing Press

Before the invention of the printing press in 1440, all copies of the Bible were handwritten, making errors and variations inevitable.

1. The Copying Process

Jewish scribes followed extreme accuracy standards (e.g., counting letters in each line).
Christian scribes copied New Testament manuscripts across different regions.

2. Common Copying Mistakes

Dittography – Repeating a word or line.
Haplography – Skipping a word or line.
Misspellings and word substitutions – Often accidental.

3. Preservation of Manuscripts

Stored in churches, monasteries, and synagogues.
The Vatican Library, British Museum, and other institutions house the most important texts today.
The ancient biblical manuscripts are carefully protected using temperature and humidity-controlled environments to prevent deterioration. Specially designed facilities house significant biblical texts under strict preservation conditions, including low-light settings and climate regulation. To minimize handling and reduce wear, high-resolution digital scans of major manuscripts, such as the Dead Sea Scrolls, Codex Sinaiticus, and Codex Vaticanus, are available to scholars online through institutions like the Israel Antiquities Authority and the Digital Vatican Library, allowing for detailed study without risking damage to the originals.

Conclusion of This Section

The Bible has been preserved through thousands of manuscripts, despite the loss of the originals. The Dead Sea Scrolls, Septuagint, and New Testament codices confirm that modern translations accurately reflect the original texts. Though copying errors exist, textual criticism ensures that God’s Word remains intact.

IV. Textual Variants and Omissions: What’s Different?

One of the most discussed topics in Bible translation is textual variants—differences between manuscripts of the Bible due to copying errors, intentional clarifications, and later additions. Because we do not have the original manuscripts, textual critics must compare thousands of copies to determine the most authentic reading.

A. How Many Differences Exist?

The New Testament alone has approximately 400,000 textual variants across all known manuscripts. While this may sound alarming, it is important to understand that:

99% of these variants are minor – They involve spelling, word order, or synonyms that do not change the meaning of the text.
Less than 1% affect meaning – Even these do not alter any core Christian doctrine.
No major doctrine is affected – Key beliefs such as the Trinity, the deity of Christ, salvation by grace, and the resurrection remain intact.

Types of Textual Variants

Spelling Variations – Example: “John” may be spelled “Ioannes” in some manuscripts and “Iohannes” in others.
Word Order Differences – Example: “Jesus Christ” vs. “Christ Jesus” (Greek allows flexible word order).
Synonym Substitutions – Example: “He said” vs. “Jesus said” (no theological impact).
Omissions and Additions – Some scribes accidentally left out or added words or verses (which will be examined in detail below).

The sheer number of manuscripts available allows scholars to reconstruct the original text with incredible accuracy by comparing different copies. Even Bart Ehrman, a well-known textual critic, acknowledges that these variations do not affect Christian theology.

B. KJV vs. Modern Translations: The Missing Verses

Many people notice that some verses found in the KJV are missing in modern translations like the NIV, ESV, NASB, and CSB. This is because the King James Bible was based on the Textus Receptus, a Greek manuscript tradition from the Byzantine family, while modern translations use older and more reliable manuscripts (such as the Alexandrian family).

Why Are Some Verses Missing in Modern Translations?

The KJV was based on later manuscripts (12th-16th centuries), which contained verses that were added over time.
Earlier and more reliable manuscripts (2nd-4th centuries) do not include these verses.
Some verses were added for clarification or to harmonize the text with other Gospel accounts.
No doctrine is lost—every theological point from these missing verses is still taught elsewhere in Scripture.

Examples of Differences between KJV and NIV

Matthew 6:13 (Doxology in the Lord’s Prayer)

KJV: “And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.”
NIV: “And lead us not into temptation, but deliver us from the evil one.” (The final phrase is omitted, and some versions include a footnote stating: “Some late manuscripts add ‘for yours is the kingdom and the power and the glory forever. Amen.’”)
Explanation: – The doxology is absent in the earliest Greek manuscripts (Codex Sinaiticus and Codex Vaticanus) but appears in later Byzantine manuscripts.

Matthew 17:21 (Prayer and Fasting Omitted)

KJV: “Howbeit this kind goeth not out but by prayer and fasting.”
NIV: Omitted, footnote explains the missing text.
Explanation: – This verse is absent from the earliest Greek manuscripts (Codex Sinaiticus and Codex Vaticanus). It was likely borrowed from Mark 9:29, where Jesus makes a similar statement. Later scribes may have harmonized the two passages to make them identical.

Matthew 18:11 (Jesus Came to Save the Lost)

KJV: “For the Son of man is come to save that which was lost.”
NIV: Omitted, footnote notes its absence.
Explanation: – This verse is not found in the earliest and most reliable manuscripts. It was likely added later, probably influenced by Luke 19:10, where Jesus says, “For the Son of Man came to seek and to save the lost.” The phrase is doctrinally true, but it was likely not part of Matthew’s original Gospel.

Matthew 20:16 (b) (for many be called, but few chosen)

KJV: “So the last shall be first, and the first last: for many be called, but few chosen.”
NIV: The phrase “for many be called, but few chosen” is omitted; footnote states: “Some manuscripts include here the words of Matthew 22:14.”
Explanation: The concluding phrase is absent in some early manuscripts and is considered a later addition, possibly borrowed from Matthew 22:14.

Matthew 23:14 (Woe to the Pharisees)

KJV: “Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows’ houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation.”
NIV: Omitted.
Explanation: – This verse is missing from the oldest manuscripts. However, a similar condemnation appears in Mark 12:40 and Luke 20:47, leading scholars to believe that later scribes inserted it into Matthew’s Gospel to match the parallel accounts.

Mark 1:41 (Jesus’ Emotion)

KJV: Describes Jesus as being moved with compassion before healing a leper.
NIV: Some manuscripts describe Jesus as being indignant.
Explanation: – The difference arises from variations in Greek manuscripts, with some describing Jesus as compassionate and others as indignant. Scholars debate which emotion was original, considering the context and manuscript evidence.

Mark 6:11 (b) (insertion from Matthew 10:15)

KJV: “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.”
NIV: The sentence “Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city” is omitted; footnote states: “Some manuscripts include here the words of Matthew 10:15.”
Explanation: The omitted sentence is not found in some early manuscripts and is believed to have been added later, likely influenced by Matthew 10:15.

Mark 7:16 (Let Him Hear)

KJV: “If any man have ears to hear, let him hear.”
NIV: Omitted.
Explanation: – This phrase is not found in the earliest and best Greek manuscripts. It was likely a later addition, possibly borrowed from Mark 4:9, where Jesus frequently uses this phrase.

Mark 9:44, 46 (Where the Worm Dieth Not)

KJV: “Where their worm dieth not, and the fire is not quenched.”
NIV: Omitted.
Explanation: – These verses are repetitions of Mark 9:48 and are not found in the oldest and most reliable manuscripts. It is believed that later scribes inserted them for emphasis, but they were not originally part of Mark’s Gospel.

Mark 11:26 (Forgiveness and Prayer)

KJV: “But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.”
NIV: Omitted.
Explanation: – This verse is absent from early manuscripts and was likely added from Matthew 6:15, where Jesus teaches about forgiveness in the Lord’s Prayer.

Mark 15:28 (Jesus Fulfilled Prophecy)

KJV: “And the scripture was fulfilled, which saith, And he was numbered with the transgressors.”
NIV: Omitted.
Explanation: – This verse does not appear in the earliest manuscripts and was likely added to harmonize with Luke 22:37, where Jesus directly quotes Isaiah 53:12.

Mark 16:9-20 (The Longer Ending of Mark)

KJV: Contains 12 extra verses describing Jesus’ post-resurrection appearances, snake handling, and drinking poison.
NIV: Includes a footnote stating that these verses are not found in the earliest manuscripts.
Explanation: – Codex Sinaiticus and Codex Vaticanus (4th century) end at Mark 16:8. The longer ending appears in later manuscripts.

Luke 4:8 (b) (Insertion from Matthew 4:10)

KJV: “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.”
NIV: The phrase “Get thee behind me, Satan” is omitted; footnote states: “Some manuscripts include here the words of Matthew 4:10.”
Explanation: The phrase is absent in some early manuscripts and is considered a later addition, possibly borrowed from Matthew 4:10.

Luke 9:55–56 (Insertion from Luke 19:10)

KJV: “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.”
NIV: The phrases “Ye know not what manner of spirit ye are of” and “For the Son of man is not come to destroy men’s lives, but to save them” are omitted; footnote states: “Some manuscripts include here the words of Luke 19:10.”
Explanation: These phrases are not found in some early manuscripts and are believed to have been added later, possibly influenced by Luke 19:10.

Luke 17:36 (Two Men in the Field)

KJV: “Two men shall be in the field; the one shall be taken, and the other left.”
NIV: Omitted.
Explanation: – This verse is not found in the earliest Greek manuscripts. It closely resembles Matthew 24:40, suggesting that a scribe inserted it into Luke’s Gospel to match Matthew’s account.

Luke 22:43–44 (Jesus’ Agony in Gethsemane)

KJV: Includes verses stating that an angel appeared to Jesus to strengthen Him, and that He sweat drops of blood during His prayer in Gethsemane.
NIV: Includes the passage with a footnote: “[Many early manuscripts do not have verses 43 and 44.]”
Explanation: – These verses are absent in some of the earliest and most reliable manuscripts, such as Codex Sinaiticus and Codex Vaticanus.

Luke 23:17 (Pilate’s Custom)

KJV: “(For of necessity he must release one unto them at the feast.)”
NIV: Omitted.
Explanation: – This phrase is not found in the oldest and best manuscripts and was likely copied from Matthew 27:15.

Luke 23:34a (Jesus’ Prayer for His Persecutors)

KJV: Includes Jesus’ words: “Father, forgive them; for they know not what they do.”
NIV: Includes the passage with a footnote: “[Some early manuscripts do not have this sentence.]”
Explanation: – This statement is omitted in some early manuscripts, leading scholars to debate its originality.

John 5:3b–4 (The Stirring of the Water)

KJV: Includes the explanation that an angel would periodically stir the waters of the pool, and the first person to enter after this would be healed.
NIV: Omits the latter part of verse 3 and all of verse 4.
Explanation: – This passage is not found in the earliest manuscripts and is believed to have been added later.

John 7:53 – 8:11 (The Woman Caught in Adultery)

KJV: Includes the famous story where Jesus says, “Let him who is without sin cast the first stone.”
NIV: Brackets the passage and adds a footnote stating it is missing from the earliest manuscripts.
Explanation: – This passage is not found in the earliest Greek manuscripts and appears in different locations in later copies, suggesting it was a later addition.

Acts 8:37 (Confession of Faith by the Ethiopian Eunuch)

KJV: “And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.”
NIV: Omitted, footnote states its absence in early manuscripts.
Explanation: – This verse does not appear in the earliest Greek manuscripts and was likely a later addition.

Acts 9:5–6 (Insertion from another passage)

KJV: “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.”
NIV: The phrases “it is hard for thee to kick against the pricks” and “And he trembling and astonished said, Lord, what wilt thou have me to do?” are omitted; footnote states: “Some manuscripts include here the words of Acts 26:14 and Acts 22:10.”
Explanation: These phrases are not found in some early manuscripts and are believed to have been added later, possibly influenced by Acts 26:14 and Acts 22:10.

Acts 13:42 (Gentiles added for emphasis)

KJV: “And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath.”
NIV: The word “Gentiles” is replaced with “people”; footnote states: “Some manuscripts include here the words of Acts 13:46.”
Explanation: The specific mention of “Gentiles” is absent in some early manuscripts and is considered a later addition, possibly to emphasize the outreach to Gentiles.

Acts 15:34 (Silas Decides to Stay in Antioch)

KJV: “Notwithstanding it pleased Silas to abide there still.”
NIV: Omitted.
Explanation: – Not found in earlier manuscripts, appears to be a later scribal addition.

Acts 23:9 (b) (Insertion from Acts 5:39)

KJV: “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.”
NIV: The phrase “let us not fight against God” is omitted; footnote states: “Some manuscripts include here the words of Acts 5:39.”
Explanation: The omitted phrase is not found in some early manuscripts and is believed to have been added later, possibly influenced by Acts 5:39.

Acts 24:7 (Paul’s Accusation by Lysias)

KJV: “But the chief captain Lysias came upon us, and with great violence took him away out of our hands.”
NIV: Omitted.
Explanation: – This verse is absent from the earliest manuscripts and was likely added later to match Acts 23:27, where Lysias’ intervention is described in detail.

Acts 28:29 (Paul’s Departure)

KJV: “And when he had said these words, the Jews departed, and had great reasoning among themselves.”
NIV: Omitted.
Explanation: – This verse is missing from the oldest manuscripts and was likely a later addition to provide a smoother transition between passages.

Romans 16:24 (Benediction Omitted)

KJV: “The grace of our Lord Jesus Christ be with you all. Amen.”
NIV: Omitted.
Explanation: – This verse is not found in the earliest Greek manuscripts. A nearly identical benediction appears in Romans 16:20, suggesting that a scribe duplicated the phrase in later copies.

1 John 5:7–8 (The Comma Johanneum – Trinitarian Addition)

KJV: “For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.”
NIV: Omits the Trinitarian formula, with a footnote: “[Late manuscripts of the Vulgate testify in heaven: the Father, the Word and the Holy Spirit, and these three are one.]”
Explanation: – This phrase is absent in all early Greek manuscripts and is believed to have been a later addition to support Trinitarian doctrine. The earliest known Greek manuscript containing this phrase dates to the 14th century.

Conclusion of This Section

While the King James Version includes certain verses that modern translations omit, these missing passages were not part of the earliest biblical manuscripts. Textual criticism allows scholars to reconstruct the original readings, ensuring that modern translations are closer to the original words written by the biblical authors.

These missing verses do not affect Christian doctrine, as their teachings appear elsewhere in Scripture. The earliest manuscripts lack these verses, confirming that they were later additions by scribes. Modern translations like the NIV, ESV, and NASB use older and more reliable manuscripts, ensuring a more accurate reflection of the original text.

V. The Challenge of Translation

The translation of the Bible from its original languages (Hebrew, Aramaic, and Greek) into English presents several challenges. Ancient languages have different sentence structures, idioms, and cultural contexts that do not always translate neatly into modern English. Furthermore, the process of transmitting and translating the Bible has evolved over centuries, from the first English translations to the development of modern versions based on older and more reliable manuscripts. This section will examine the challenges of translation and the history of English Bibles, showing how scholars have worked to ensure that God’s Word is faithfully preserved and accurately conveyed to each new generation.

A. Translating Ancient Languages to English

The Bible was originally written in three languages:

Hebrew – The primary language of the Old Testament, except for a few sections.
Aramaic – Portions of Daniel (2:4–7:28), Ezra (4:8–6:18, 7:12–26), and some statements in the New Testament were written in this language.
Greek – The entire New Testament was written in Koine Greek, the common language of the Roman Empire.

1. Different Sentence Structures and Word Meanings

Ancient Hebrew and Greek do not follow the same word order and grammatical rules as English. For example:

Hebrew lacks many verb tenses – The same verb form can indicate past, present, or future actions, making translation complex.
Koine Greek uses participles extensively, making some New Testament sentences long and complex compared to English.
Word meanings shift over time – Ancient words may have no exact English equivalent, requiring translators to choose the closest meaning.

For instance, in Hebrew, the word chesed is often translated as “lovingkindness”, “mercy”, or “steadfast love”, but no single English word fully captures its meaning.

2. No Punctuation or Spaces in Early Greek Manuscripts

Early biblical manuscripts were written in continuous script, meaning:

No spaces between words (e.g., GODISNOWHERE could be read as “God is now here” or “God is nowhere”).
No punctuation (commas, periods, question marks were later additions).
No lowercase or uppercase distinction – Everything was written in all capital letters (uncial script) in early manuscripts.

This required scholars to determine proper word divisions and sentence structure when translating the Bible.

3. Challenges of Translating Hebrew Idioms and Greek Tenses

Many idiomatic expressions in biblical Hebrew and Greek do not make sense in English when translated literally.

Examples:

Hebrew Idiom: “His nose burned” → Meaning: He was very angry (Exodus 4:14).
Greek Idiom: “Gird up the loins of your mind” → Meaning: Prepare your mind for action (1 Peter 1:13).

Similarly, Greek verb tenses are different from English:

Perfect tense (e.g., “It is written”) implies a completed action with continuing results (Matthew 4:4).
Aorist tense (e.g., “He forgave us”) often describes a one-time, completed action, but sometimes implies a past habitual event.

These linguistic and grammatical differences require careful translation to ensure the original meaning is faithfully conveyed in English.

B. The History of English Translations

The Bible has gone through several major translations into English, each shaped by the available manuscripts, linguistic knowledge, and theological concerns of its time.

1. Wycliffe Bible (1382) – The First English Translation

Translated from Latin (Vulgate), not from Hebrew or Greek.
Work of John Wycliffe, an English theologian who opposed church corruption.
Handwritten copies only (before the printing press).
Church authorities banned and burned his translation, declaring it heretical.

2. Tyndale Bible (1526) – First English Bible from Greek & Hebrew

William Tyndale translated directly from the original Greek and Hebrew, instead of Latin.
His work greatly influenced later translations, including the KJV.
Tyndale was arrested and executed for translating the Bible into English.
Many famous Bible phrases (e.g., “Let there be light”) originated in Tyndale’s work.

3. Geneva Bible (1560) – Pre-KJV, Popular Among Reformers

First English Bible with chapter and verse numbers.
Used by Protestant Reformers, including the Pilgrims who came to America.
Included study notes and Calvinist theological commentary, which made it controversial among English authorities.

4. King James Bible (1611) – The Most Famous English Bible

Authorized by King James I of England.
47 scholars worked on it, relying heavily on Tyndale’s translation and the Textus Receptus.
Written in formal, poetic English with a majestic style.
Became the dominant English Bible for centuries and is still beloved today.
Later editions corrected printing errors and standardized spelling (e.g., “He went into the city” was once misprinted as “He went into the itty”).

5. Modern English Translations

With the discovery of older and more reliable manuscripts (e.g., Dead Sea Scrolls, Codex Sinaiticus), new translations were made to reflect the most accurate biblical text:

Translation	Year	Key Features
NIV (New International Version)	1973, 1978, 1984, 2011*	Balance between readability and accuracy, widely used.
ESV (English Standard Version)	2001	Word-for-word accuracy, popular in Reformed churches.
NASB (New American Standard Bible)	1971, 1995, 2020	Most literal translation, excellent for study.
CSB (Christian Standard Bible)	2017	Balance between accuracy and readability.
NLT (New Living Translation)	1996	Thought-for-thought translation, easy to understand.
The Message	1993	Paraphrase, modern language, not a formal translation.

Each modern translation has its own strengths and weaknesses, but they all aim to preserve the meaning of Scripture while making it accessible to contemporary readers.

* Details on NIV Copyright Versions

1973 – The New Testament of the NIV was completed and published.
1978 – The full Bible (Old and New Testaments) was published.
1984 – The first major revision was released. This version was enhanced by improving readability, smoothing out awkward phrasing, and making minor textual adjustments while maintaining a balance between formal and dynamic equivalence in translation.
2011 – The most recent major revision introduced gender-neutral language and updated phrasing for clarity. For example, they replaced masculine pronouns (e.g., “brothers” to “brothers and sisters”) where contextually appropriate, modernizing phrasing, and updating some word choices to reflect contemporary English usage while aiming to remain faithful to the original manuscripts.

Conclusion of This Section

The process of translating the Bible from its original languages to English is complex, requiring deep knowledge of grammar, linguistics, and cultural context. The history of English translations shows how each version built upon the previous ones, improving accuracy and readability as older manuscripts were discovered. Despite textual variations and translation challenges, no core doctrine has been lost, and modern translations faithfully convey God’s Word to the world.

VI. Major English Bible Translations Compared

Over the centuries, numerous English Bible translations have been developed, each with different translation philosophies, textual sources, and readability levels. Some translations prioritize word-for-word accuracy (formal equivalence), while others focus on thought-for-thought clarity (dynamic equivalence). Additionally, some versions incorporate gender-neutral language, while others retain traditional terminology.

This section will compare seven major English Bible translations, detailing their history, translation approach, strengths, and weaknesses to help readers understand their differences.

1. King James Version (KJV, 1611)

Overview

Commissioned by King James I of England in 1611.
Based on Textus Receptus for the New Testament and the Masoretic Text for the Old Testament.
Translated by 47 scholars, primarily using later Byzantine manuscripts.
Uses formal equivalence (word-for-word translation).

Strengths

✅ Majestic literary style – Its poetic and formal language makes it beautifully written.
✅ Influence on Christianity – The KJV has shaped Christian culture and worship for centuries.
✅ No copyright restrictions – It is public domain, allowing for free printing and distribution.

Weaknesses

❌ Based on later manuscripts – Older manuscripts (e.g., Codex Sinaiticus, Codex Vaticanus) were not available to the KJV translators.
❌ Archaic language – Words like “thee,” “thou,” and “ye” are not used in modern English, making it harder to read.
❌ Includes textual additions – Some verses found in the KJV are not in the earliest manuscripts (e.g., Mark 16:9-20, 1 John 5:7-8).

2. New International Version (NIV, 1973, 1978, 1984, 2011)

Overview

First published in 1973, with updates in 1978,1984 and 2011.
Uses dynamic equivalence (thought-for-thought translation).
Based on older and more reliable manuscripts (Alexandrian and Western text families).
One of the most widely used modern translations.

Strengths

✅ Highly readable – Designed for modern English speakers.
✅ Balanced approach – Maintains accuracy while improving readability.
✅ Uses the best available manuscripts – Includes findings from the Dead Sea Scrolls.

Weaknesses

❌ Less literal than word-for-word translations – Sometimes paraphrases rather than strictly translating each word.
❌ 2011 edition uses gender-neutral language – Instead of “brothers”, it often says “brothers and sisters”, which some believe weakens biblical precision.

3. English Standard Version (ESV, 2001)

Overview

Published in 2001 as an update to the Revised Standard Version (RSV).
Uses formal equivalence (word-for-word translation).
Aimed at conservative and evangelical readers.

Strengths

✅ More accurate than the NIV – Retains word-for-word fidelity while being more readable than the KJV.
✅ Popular among Reformed and conservative theologians – John Piper, Wayne Grudem, and R.C. Sproul endorse it.
✅ Minimal gender-neutral language – Sticks closely to the original wording.

Weaknesses

❌ Not as easy to read as the NIV – Uses formal language, which some find less natural.
❌ Maintains some archaic phrasing – Example: “But he answered them, ‘You give them something to eat’” instead of “You feed them” (Mark 6:37).

4. New American Standard Bible (NASB, 1971, 1995, 2020)

Overview

First published in 1971, revised in 1995 and 2020.
Known as the most literal modern English translation.
Uses formal equivalence (word-for-word accuracy).

Strengths

✅ Extremely accurate – Best for Bible study and exegesis.
✅ Preserves verb tenses and sentence structures from the original Hebrew and Greek.
✅ Great for pastors, theologians, and scholars.

Weaknesses

❌ Not as smooth in readability – Phrasing can feel wooden and stiff.
❌ Less popular in churches – The ESV and NIV are more commonly used for public reading.

5. Christian Standard Bible (CSB, 2017)

Overview

Published in 2017, updating the Holman Christian Standard Bible (HCSB, 2004).
Uses optimal equivalence (a balance between word-for-word and thought-for-thought).
Aimed at pastors, scholars, and general readers.

Strengths

✅ Readable yet accurate – Strikes a balance between the NIV’s readability and the NASB’s accuracy.
✅ Uses gender-neutral language carefully – Only where it fits the context.
✅ Becoming more widely used – Many Southern Baptists and evangelical churches have adopted it.

Weaknesses

❌ Not as well-known as the NIV or ESV – Still gaining popularity.
❌ Somewhat inconsistent in its translation choices – At times, it leans toward literal accuracy, while in other places, it uses dynamic phrasing.

6. New Living Translation (NLT, 1996)

Overview

Published in 1996 as an update to The Living Bible (1971).
Uses dynamic equivalence (thought-for-thought translation).
Aimed at new believers and those who struggle with traditional Bible wording.

Strengths

✅ Easy to understand – Written in natural, everyday English.
✅ Great for devotional reading – Engaging for personal study and new Christians.
✅ Smooth and clear phrasing – Example: “The Lord is my shepherd; I have all that I need.” (Psalm 23:1).

Weaknesses

❌ Not suitable for deep study – Less precise in theological terminology.
❌ More interpretive – Some sections paraphrase rather than strictly translate.

7. The Message (1993)

Overview

A paraphrase written by Eugene Peterson in 1993.
Designed to make Scripture feel fresh and engaging.
Uses conversational English rather than strict translation.

Strengths

✅ Highly readable and engaging – Feels like a modern story rather than an ancient text.
✅ Helps new readers understand the Bible’s message.
✅ Expresses emotions well – Captures the tone and intent of passages.

Weaknesses

❌ Not a true translation – It rewords rather than translates.
❌ Adds too much interpretation – Example: “The Word became flesh and blood, and moved into the neighborhood.” (John 1:14) rather than “The Word became flesh and made his dwelling among us.”

Conclusion of This Section

Each Bible translation serves a unique purpose. Some prioritize word-for-word accuracy (KJV, NASB, ESV), while others focus on readability (NIV, CSB, NLT). Paraphrases (The Message) offer a fresh perspective but should not be used for serious study. Despite textual variations, all these translations faithfully convey God’s truth, ensuring His Word remains accessible to all readers.

The King James Version (KJV) vs. The New King James Version (NKJV): A Detailed Comparison

The King James Version (KJV) has remained one of the most beloved and influential English Bible translations for over 400 years. Despite its majestic language and widespread use, linguistic changes and discoveries of earlier biblical manuscripts led to efforts to update the KJV while retaining its essence. This resulted in the New King James Version (NKJV), which sought to modernize the archaic language while maintaining the Textus Receptus-based textual foundation of the KJV.

This section will provide an in-depth comparison of the KJV and NKJV, explaining:

Why the NKJV was created
How the NKJV differs from the KJV
How the Christian community responded to the NKJV
What textual and stylistic choices were retained and changed
How footnotes clarify textual issues
Copyright changes and updates

The KJV: A Time-Tested Translation

1. When and Why Was the KJV Created?

The King James Version was commissioned by King James I of England in 1604 and completed in 1611. Its primary objectives were:

To create a unified English translation that could be used across the Church of England.
To replace earlier translations, such as the Geneva Bible, which contained anti-royalist footnotes.
To ensure accuracy by relying on existing Greek (Textus Receptus) and Hebrew (Masoretic Text) manuscripts.

The KJV became the dominant English Bible for centuries, influencing English literature, theology, and worship. However, by the 20th century, the language had become difficult for modern readers, leading to calls for a revision.

The NKJV: Preserving the KJV’s Legacy While Updating Its Language

1. When and Why Was the NKJV Created?

By the mid-20th century, many Christians wanted a modernized KJV that retained its original manuscripts but removed archaic wording. In response, Thomas Nelson Publishers commissioned the New King James Version (NKJV) in 1975, and it was completed in 1982.

The NKJV’s main objectives were:

Maintain the KJV’s literary beauty and accuracy while updating old English words and grammar.
Keep the same textual foundation as the KJV (Textus Receptus for the New Testament, Masoretic Text for the Old Testament).
Provide footnotes to compare different manuscript traditions (e.g., Majority Text and Alexandrian Text readings).
Enhance readability for modern audiences while preserving theological terminology.

The NKJV gained wide acceptance among churches that favored the KJV’s textual tradition but wanted a more accessible version.

III. How the NKJV Differs from the KJV

1. Language Updates: Archaic Words and Grammar

One of the biggest changes in the NKJV was the removal of archaic words and grammar that made the KJV harder to understand for modern readers.

KJV (1611)	NKJV (1982)	Reason for Change
“Thou hast visited me in the night” (Psalm 17:3)	“You have visited me in the night”	“Thou” changed to “You” for modern English.
“Let your conversation be without covetousness” (Hebrews 13:5)	“Let your conduct be without covetousness”	“Conversation” used to mean “behavior”; updated for clarity.
“Suffer the little children to come unto me” (Mark 10:14)	“Let the little children come to Me”	“Suffer” once meant “allow,” but now means “pain”; changed for accuracy.

The NKJV retains formal reverence but eliminates outdated expressions that could be misunderstood by modern readers.

2. Textual Differences: KJV vs. NKJV vs. Modern Versions

Unlike modern translations (e.g., NIV, ESV), which use earlier Alexandrian manuscripts, the NKJV follows the same textual foundation as the KJV.

Translation	New Testament Source	Translation Method
KJV	Textus Receptus (16th century Greek manuscripts)	Formal equivalence (word-for-word)
NKJV	Textus Receptus (same as KJV), with Majority Text & Alexandrian footnotes	Formal equivalence (word-for-word, but modernized language)
NIV	Alexandrian manuscripts (Codex Sinaiticus, Codex Vaticanus, etc.)	Dynamic equivalence (thought-for-thought)
ESV	Alexandrian manuscripts (earliest Greek texts available)	Formal equivalence

Thus, the NKJV retains traditional readings but acknowledges manuscript variations through footnotes.

IV. The Christian Community’s Response to the NKJV

When the NKJV was first released, it received mixed reactions:

✅ Positive Reception:

Many KJV-preferred churches embraced it as a faithful update that preserved the Textus Receptus tradition.
It became widely used in Baptist, Pentecostal, and fundamentalist circles.
Scholars appreciated its footnotes that referenced other manuscript traditions.

❌ Criticism from Some KJV-Only Advocates:

Some King James Only (KJV-Only) supporters opposed the NKJV, believing any change to the KJV was unnecessary.
Critics argued that modernizing language might subtly alter theological meaning.

Despite some initial controversy, the NKJV has become one of the best-selling Bible translations, especially among churches that favor the Textus Receptus tradition.

V. How the NKJV Uses Footnotes to Clarify Textual Issues

One of the key improvements in the NKJV is its use of footnotes to indicate:

Textual Variants – Differences between Textus Receptus, Majority Text, and Alexandrian Text.
Translation Choices – When a word has multiple possible meanings in Greek or Hebrew.
Clarifications – Notes about cultural or historical context.

For example, in 1 John 5:7-8, where the KJV includes the Comma Johanneum, the NKJV preserves it but adds a footnote:

“NU-Text and M-Text omit the words from ‘in heaven’ (v.7) through ‘on earth’ (v.8). These verses are not found in the early Greek manuscripts.”

This allows readers to be informed of textual issues without removing the passage entirely.

VI. Copyright Changes, Updates, and Similar Versions

1. Copyright and Editions of the NKJV

The NKJV is copyrighted by Thomas Nelson Publishers.
Unlike the KJV, which is public domain, the NKJV cannot be freely reproduced without permission.
There have been minor updates, but no significant revisions since 1982.

2. Other Related Versions

Modern English Version (MEV, 2014) – A newer update to the Textus Receptus tradition, similar to the NKJV but with even more contemporary English.
King James 21 (KJ21, 1994) – Another attempt to modernize the KJV without changing its textual foundation.

Conclusion: The KJV and NKJV in Perspective

The King James Version remains one of the most influential Bible translations, but its old English makes it challenging for modern readers. The New King James Version successfully preserves the accuracy and beauty of the KJV while updating outdated language. While it has not replaced the KJV entirely, the NKJV has become a respected and widely used alternative, balancing tradition and clarity for contemporary readers.

VII. The Dead Sea Scrolls: Validating the Old Testament

The Dead Sea Scrolls represent one of the greatest archaeological discoveries of the 20th century, providing unparalleled insight into the transmission and preservation of the Old Testament. These ancient manuscripts confirm that the Old Testament text has remained remarkably stable over time, demonstrating God’s providence in preserving His Word.

This section will explore:

The discovery of the Dead Sea Scrolls (1947-1956)
The significance of the scrolls and their agreement with the Masoretic Text
Where the scrolls are today and their ongoing study

A. The Discovery of the Dead Sea Scrolls (1947-1956)

1. How Were the Dead Sea Scrolls Discovered?

The Dead Sea Scrolls were discovered in a series of events between 1947 and 1956 in the Qumran Caves near the Dead Sea, about 20 miles east of Jerusalem. The first scrolls were accidentally found by a Bedouin shepherd named Muhammad edh-Dhib, who was searching for a lost goat in 1947. He threw a rock into a cave and heard the sound of breaking pottery, leading him to explore further. Inside, he found several ancient scrolls stored in clay jars.

2. What Was Found in the Qumran Caves?

Archaeologists later conducted systematic excavations, uncovering a total of over 900 manuscripts in 11 different caves. These manuscripts included:

Biblical texts – Copies of almost every book of the Old Testament.
Non-biblical texts – Writings about Jewish customs, laws, and beliefs.
Sectarian documents – Texts from the Essenes, a Jewish sect that likely lived in Qumran.

Among the most notable biblical manuscripts found were:

The Great Isaiah Scroll – A nearly complete copy of the book of Isaiah, over 1,000 years older than previous copies.
Psalms and Deuteronomy fragments – Some of the most frequently copied biblical books.
The Temple Scroll – Describing Jewish laws and a vision for a new temple.

The discovery was revolutionary because it provided the oldest known copies of the Old Testament, dating back to 250 BC – AD 70.

B. The Significance of the Dead Sea Scrolls

The greatest significance of the Dead Sea Scrolls is their confirmation of the reliability of the Old Testament.

1. 99% Agreement with the Masoretic Text

The Masoretic Text (MT), the standard Hebrew Bible used by Jews and Christians for centuries, was previously dated to AD 900-1000. The Dead Sea Scrolls provided manuscripts 1,000 years older, allowing scholars to compare them.

Result:
✅ 99% agreement between the Dead Sea Scrolls and the Masoretic Text.
✅ No major theological or doctrinal differences.
✅ Demonstrates faithful transmission of Scripture over a millennium.

Example: The Great Isaiah Scroll (dated 150–125 BC) matches the Masoretic Text of Isaiah almost word-for-word, proving that Jewish scribes had preserved the text with extreme accuracy.

2. What Are the Differences?

Although the agreement is overwhelming, there are some small discrepancies:

Spelling variations – Differences in how words were written (e.g., British vs. American spelling).
Missing words or letters – Some scribal errors where a word may be slightly different.
Additional phrases – Some versions of books like 1 Samuel and Jeremiah have extra or missing phrases compared to later copies.

However, none of these differences affect doctrine. The fact that the Dead Sea Scrolls and the Masoretic Text are so similar proves that God’s Word has been preserved accurately for centuries.

3. What About the Septuagint (LXX)?

The Greek Septuagint (LXX), a translation of the Hebrew Bible made around 250 BC, sometimes differs from the Masoretic Text. Scholars found that some Dead Sea Scrolls agree with the Septuagint rather than the Masoretic Text, showing that multiple Hebrew traditions existed.

However, these differences are minor and do not affect the essential message of Scripture.

C. Where Are the Dead Sea Scrolls Now?

The Dead Sea Scrolls are preserved in museums and studied by scholars worldwide.

1. Where Are the Original Scrolls?

The majority of the scrolls are housed in:

The Shrine of the Book (Israel Museum, Jerusalem) – Displays the Great Isaiah Scroll and other key manuscripts.
The Rockefeller Museum (Jerusalem) – Holds many additional fragments.
The Jordan Archaeological Museum (Amman, Jordan) – Some scrolls found in Jordanian-controlled areas.

2. How Are They Studied Today?

Scholars use advanced imaging technology to:

Digitally restore faded text.
Compare different manuscript copies.
Determine how different scribes copied and preserved Scripture.

In 2011, the Israel Antiquities Authority (IAA) partnered with Google to make the Dead Sea Scrolls available online, allowing researchers worldwide to study them.

Conclusion: The Dead Sea Scrolls and the Reliability of Scripture

The Dead Sea Scrolls provide irrefutable evidence that the Old Testament has been faithfully preserved over centuries. Despite small variations, the overwhelming agreement with the Masoretic Text confirms that God’s Word has not been lost or altered. The scrolls strengthen our confidence in the accuracy of the Bible, demonstrating God’s providence in safeguarding His truth for future generations.

VIII. Conclusion: The Bible Is Reliable

The Bible is the most well-preserved and widely studied book in human history. While textual variants exist, no core doctrine has been lost or altered. The vast number of manuscripts, ancient translations, and textual comparisons ensures that we have a highly accurate representation of the original writings inspired by God. Despite the absence of the original autographs, modern scholars can reconstruct the biblical text with an astounding level of confidence.

Throughout this study, we have examined:

The inspiration of Scripture and the reliability of the manuscript evidence.
The differences between the KJV and modern translations, explaining why some verses are omitted.
The process of Bible translation, from the earliest English Bibles to the modern versions we use today.
The Dead Sea Scrolls, which confirm that the Old Testament has remained largely unchanged for over 2,000 years.

These topics reinforce one central truth: God has preserved His Word throughout history.

A. Despite Textual Variants, No Doctrine Is Affected

One of the most common objections raised against the reliability of the Bible is the presence of textual variants—differences among manuscript copies. Critics argue that since there are over 400,000 variations in the New Testament manuscripts, we cannot trust that we have the original words of Scripture. However, this claim is misleading for several reasons:

99% of textual variants are minor – They involve spelling differences, word order changes, or synonyms that do not affect meaning.
Less than 1% of variants affect meaning, but no doctrine is changed – Even where variations exist, Christian teachings remain intact.
We have an overwhelming number of manuscripts to compare – Unlike other ancient writings (which often have only a few copies), the New Testament has over 5,800 Greek manuscripts, allowing scholars to determine the original wording with high accuracy.

For example, consider Mark 16:9-20 and John 7:53–8:11, passages that are missing in the earliest manuscripts. Even if these sections were not part of the original writings, their omission does not change the Gospel message. Every doctrine found in these passages is taught elsewhere in Scripture.

The existence of textual variants does not mean we have a corrupt or unreliable Bible—it simply reflects the natural process of copying and preserving documents before the printing press.

B. The Original Manuscripts Were Perfect, and Modern Scholars Reconstruct the Text with Accuracy

The doctrine of inspiration teaches that only the original autographs (the texts written by Moses, Paul, John, and other biblical authors) were directly inspired by God and without error (2 Timothy 3:16, 2 Peter 1:20-21). However, since no original copies of these texts remain, does that mean we have a flawed Bible today?

The answer is no because of textual criticism, a discipline that allows scholars to compare thousands of manuscripts and reconstruct the original text with astonishing accuracy.

1. How Textual Critics Reconstruct the Original Text

Textual critics follow a meticulous process to determine the most authentic reading of Scripture:

Comparing Multiple Manuscripts – If a scribal mistake appears in only a few late manuscripts but is absent in older and more reliable ones, scholars can identify the error.
Examining Different Text Families – The Byzantine, Alexandrian, and Western text families provide a broad witness to what was originally written.
Internal Evidence – Scholars consider which reading is more difficult or more likely to be original (since scribes tended to simplify difficult readings rather than make them harder).

This process has produced modern critical editions of the Greek and Hebrew texts, such as the Nestle-Aland Greek New Testament and the Biblia Hebraica Stuttgartensia, which are used in Bible translations today. These texts reflect the closest possible reconstruction of the original words of Scripture.

Even renowned critics of Christianity, such as Bart Ehrman, admit that while textual variants exist, no fundamental Christian doctrine is affected. The deity of Christ, salvation by grace, the resurrection, and the authority of Scripture remain untouched by these minor differences.

C. We Can Trust God’s Promise to Preserve His Word

Despite human copying errors, God has sovereignly preserved His Word throughout history. The Bible itself declares this truth:

Isaiah 40:8 – “The grass withers and the flowers fall, but the word of our God endures forever.”
Psalm 12:6-7 – “The words of the Lord are flawless, like silver purified in a crucible, like gold refined seven times. You, Lord, will keep the needy safe and will protect us forever from the wicked.”
Matthew 24:35 – “Heaven and earth will pass away, but my words will never pass away.”

The Dead Sea Scrolls serve as a powerful example of how God has safeguarded His truth. The discovery of ancient Hebrew manuscripts, perfectly matching the Masoretic Text, proves that the Old Testament has remained largely unchanged for over 2,000 years.

Similarly, the New Testament has been preserved through thousands of Greek manuscripts, allowing us to reconstruct the exact words written by the apostles. Even though scribes made minor mistakes, the sheer volume of manuscripts ensures that no truth has been lost.

1. The Impact of Modern Translations

Modern translations like the NIV, ESV, NASB, CSB, and NKJV help make the Bible accessible to all readers. While some versions remove later additions found in the KJV, they provide footnotes to explain textual variations, allowing readers to understand why certain verses differ across translations.

Regardless of which translation a person reads, the truth of God’s Word remains the same. The Bible’s message of salvation through Christ, God’s love, and His faithfulness is unchanged.

D. Final Thoughts: Why the Bible Is Completely Trustworthy

After examining the manuscripts, translation history, textual variations, and the preservation of Scripture, the conclusion is clear:

✅ The Bible we have today is faithful to the original writings.
✅ No essential doctrine has been lost, altered, or corrupted.
✅ God’s promise to preserve His Word has been fulfilled.

While skeptics argue that the Bible has been changed over time, the evidence overwhelmingly supports its accuracy and reliability. Unlike other ancient texts, which survive in only a handful of copies, the Bible has been preserved in thousands of manuscripts, ensuring that we have a trustworthy record of God’s revelation.

Encouragement for Believers

Christians can read, study, and trust the Bible with confidence. As Jesus said:

“Sanctify them by the truth; your word is truth.” (John 17:17)

The Bible is the inspired, authoritative, and preserved Word of God—a foundation for faith, guidance, and salvation.

Final Summary

Textual variants exist, but they do not change doctrine.
The original manuscripts were perfect, and scholars have reconstructed the text with high accuracy.
God has fulfilled His promise to preserve His Word, as seen in the Dead Sea Scrolls and manuscript evidence.

The Bible remains the most reliable and well-preserved ancient document in existence, standing as a testament to God’s faithfulness and truth.

Closing Scripture: Isaiah 55:6-11

“Seek the Lord while he may be found; call on him while he is near. Let the wicked forsake their ways and the unrighteous their thoughts. Let them turn to the Lord, and he will have mercy on them, and to our God, for he will freely pardon.

‘For my thoughts are not your thoughts, neither are your ways my ways,’ declares the Lord. ‘As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.

As the rain and the snow come down from heaven, and do not return to it without watering the earth and making it bud and flourish, so that it yields seed for the sower and bread for the eater, so is my word that goes out from my mouth: It will not return to me empty, but will accomplish what I desire and achieve the purpose for which I sent it.’”

All Scripture quoted from:
New International Version (NIV)
Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.