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NEW TESTAMENT	NEW TESTAMENT
Matthew Mark Luke John Acts Romans 1 Corinthians 2 Corinthians Galatians Ephesians Philippians Colossians 1 Thessalonians 2 Thessalonians	1 Timothy 2 Timothy Titus Philemon Hebrews James 1 Peter 2 Peter 1 John 2 John 3 John Jude Revelation

Major Critical Texts and Manuscript
Abbreviations of the New Testament

**EDWARD D. ANDREWS** (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 140 books. Andrews is the Chief Translator of the Updated American Standard Version (UASV).

Byz RP: 2005 Byzantine Greek New Testament, Robinson & Pierpont
TR1550: 1550 Stephanus New Testament
Maj: The Majority Text (thousands of minuscules which display a similar text)
Gries: 1774-1775 Johann Jakob Griesbach Greek New Testament
Treg: 1857-1879 Samuel Prideaux Tregelles Greek New Testament
Tisch: 1872 Tischendorf’s Greek New Testament
WH: 1881 Westcott-Hort Greek New Testament
NA28: 2012 Nestle-Aland Greek New Testament
UBS5: 2014 Greek New Testament
NU: Both Nestle-Aland and the United Bible Society
SBLGNT: 2010 Greek New Testament ()
THGNT: 2017 The Greek New Testament by Tyndale House
GENTI: 2020 Greek-English New Testament Interlinear

Variant Reading(s): differing versions of a word or phrase found in two or more manuscripts within a variation unit (see below). Variant readings are also called alternate readings.

Variation Unit: any portion of text that exhibits variations in its reading between two or more different manuscripts. It is important to distinguish variation units from variant readings. Variation units are the places in the text where manuscripts disagree, and each variation unit has at least two variant readings. Setting the limits and range of a variation unit is sometimes difficult or even controversial because some variant readings affect others nearby. Such variations may be considered individually, or as elements of a single reading. One should also note that the terms “manuscript” and “witness” may appear to be used interchangeably in this context. Strictly speaking “witness” (see below) will only refer to the content of a given manuscript or fragment, which it predates to a greater or lesser extent. However, the only way to reference the “witness” is by referring to the manuscript or fragment that contains it. In this book, we have sometimes used the terminology “witness of x or y manuscript” to distinguish the content in this way.

What Are Textual Variants [Errors] and How Many Are There?

TERMS AS TO HOW WE SHOULD OBJECTIVELY VIEW THE DEGREE OF CERTAINTY FOR THE READING ACCEPTED AS THE ORIGINAL

The modal verbs are might have been (30%), may have been (40%), could have been (55%), would have been (80%), must have been (95%), which are used to show that we believe the originality of a reading is certain, probable or possible.

The letter [WP] stands for Weak Possibility (30%), which indicates that this is a low-level proof that the reading might have been original in that it is enough evidence to accept that the variant might have been possible, but it is improbable. We can say the reading might have been original, as there is some evidence that is derived from manuscripts that carry very little weight, early versions, or patristic quotations.

The letter [P] stands for Plausible (40%), which indicates that this is a low-level proof that the reading may have been original in that it is enough to accept a variant to be original and we have enough evidence for our belief. The reading may have been original but it is not probably so.

The letter [PE] stands for Preponderance of Evidence (55%), which indicates that this is a higher-level proof that the reading could have been original in that it is enough to accept as such unless another reading emerges as more probable.

The letter [CE] stands for Convincing Evidence (80%), which indicates that the evidence is an even higher-level proof that the reading surely was the original in that the evidence is enough to accept it as substantially certain unless proven otherwise.

The letter [BRD] stands for Beyond Reasonable Doubt (95%), which indicates that this is the highest level of proof: the reading must have been original in that there is no reason to doubt it. It must be understood that feeling as though we have no reason to doubt is not the same as one hundred percent absolute certainty.

Why Would the Holy Spirit Miraculously Inspire 66 Fully Inerrant Texts and Then Allow Human Imperfection Into the Copies?

Resources Used in Making the
UASV Old Testament Text

B. F. Westcott and F. J. A. Hort, Introduction to the New Testament in the Original Greek: Appendix (New York: Harper and Brothers, 1882)
Biblical Studies Press, The NET Bible First Edition Notes (Biblical Studies Press, 2006)
B. F. Westcott and F. J. A. Hort, Introduction to the New Testament in the Original Greek (New York: Harper and Brothers, 1882)
B. F. Westcott and F. J. A. Hort, Introduction to the New Testament in the Original Greek: Appendix (New York: Harper and Brothers, 1882)
Brooke Foss Westcott and Fenton John Anthony Hort, The New Testament in the Original Greek (Logos Bible Software, 2009)
Bruce Manning Metzger, United Bible Societies, A Textual Commentary on the Greek New Testament, Second Edition a Companion Volume to the United Bible Societies’ Greek New Testament (4th Rev. Ed.) (London; New York: United Bible Societies, 1994)
Constantin von Tischendorf, Tischendorf’s Greek New Testament, electronic ed. of the 8th ed., vol. 3 vol. (Oak Harbor: Logos Research Systems, 1997)
Chad Brand et al., eds., Holman Illustrated Bible Dictionary (Nashville, TN: Holman Bible Publishers, 2003)
D. J. A. Clines, Geoffrey W. Bromiley, The International Standard Bible Encyclopedia, Revised (Wm. B. Eerdmans, 1979–1988)
Dirk Jongkind, ed., The Greek New Testament: Apparatus (Wheaton, IL: Crossway, 2017).
Dirk Jongkind, ed., The Greek New Testament (Wheaton, IL: Crossway, 2017)
Eberhard Nestle et al., The Greek New Testament, 27th ed. (Deutsche Bibelgesellschaft: Stuttgart, 1993)
Eberhard Nestle and Erwin Nestle, Nestle-Aland: Novum Testamentum Graece, ed. Barbara Aland et al., 28. revidierte Auflage. (Stuttgart: Deutsche Bibelgesellschaft, 2012)
Gerhard Kittel, Gerhard Friedrich, and Geoffrey William Bromiley, Theological Dictionary of the New Testament (Grand Rapids, MI: W.B. Eerdmans, 1985)
Gleason L. Archer, New International Encyclopedia of Bible Difficulties, Zondervan’s Understand the Bible Reference Series (Grand Rapids, MI: Zondervan Publishing House, 1982)
Gottlob Schrenk, ed. Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, Theological Dictionary of the New Testament (Grand Rapids, MI: Eerdmans, 1964–)
Henry George Liddell et al., A Greek-English Lexicon (Oxford: Clarendon Press, 1996)
Horst Robert Balz and Gerhard Schneider, Exegetical Dictionary of the New Testament (Grand Rapids, Mich.: Eerdmans, 1990–)
Inc Merriam-Webster, Merriam-Webster’s Collegiate Dictionary. (Springfield, MA: Merriam-Webster, Inc., 2003)
James Strong, A Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible (Bellingham, WA: Logos Bible Software, 2009)
James Strong, Enhanced Strong’s Lexicon (Woodside Bible Fellowship, 1995)
James Swanson, Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (Oak Harbor: Logos Research Systems, Inc., 1997)
Kurt Aland et al., The Greek New Testament, Fourth Revised Edition (Interlinear with Morphology) (Deutsche Bibelgesellschaft, 1993)
Merrill Frederick Unger et al., The New Unger’s Bible Dictionary (Chicago: Moody Press, 1988)
Philip Wesley Comfort, A COMMENTARY ON THE MANUSCRIPTS AND TEXT OF THE NEW TESTAMENT (Grand Rapids, MI: Kregel Academic, 2015).
Philip W. Comfort, New Testament Text and Translation Commentary: Commentary on the Variant Readings of the Ancient New Testament Manuscripts and How They Relate to the Major English Translations (Carol Stream, IL: Tyndale House Publishers, Inc., 2008).
Philip Wesley Comfort and David P. Barrett, The Text of the Earliest New Testament Manuscripts: Text of the Earliest New Testament Greek Manuscripts, 2 Volume Set The (English and Greek Edition) (Grand Rapids, MI: Kregel Academic, 2019)
Rick Brannan and Israel Loken, The Lexham Textual Notes on the Bible, Lexham Bible Reference Series (Bellingham, WA: Lexham Press, 2014)
Robert L. Thomas, New American Standard Hebrew-Aramaic, and Greek Dictionaries: Updated Edition (Anaheim: Foundation Publications, Inc., 1998).
Roger L. Omanson and Bruce Manning Metzger, A Textual Guide to the Greek New Testament: An Adaptation of Bruce M. Metzger’s Textual Commentary for the Needs of Translators (Stuttgart: Deutsche Bibelgesellschaft, 2006).
Spiros Zodhiates, The Complete Word Study Dictionary: New Testament (Chattanooga, TN: AMG Publishers, 2000)
Stephen’s 1550 Textus Receptus: With Morphology (Bellingham, WA: Logos Bible Software, 2002)
The Lexham Greek-English Interlinear New Testament (Bellingham, WA, 2008)
The New Testament in the Original Greek: Byzantine Textform 2005, with Morphology. (Bellingham, WA: Logos Bible Software, 2006)
Thomas Newberry and George Ricker Berry, The Interlinear Literal Translation of the Greek New Testament (Bellingham, WA: Logos Bible Software, 2004)
Walter A. Elwell and Barry J. Beitzel, Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988)
W. E. Vine, Merrill F. Unger, and William White Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: T. Nelson, 1996)
William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000)
Wallace B., Daniel (n.d.). Retrieved from The Center for the Study of New Testament Manuscripts: http://csntm.org/
Wilker, Wieland (n.d.). Retrieved from An Online Textual Commentary on the Greek Gospels: http://www.willker.de/wie/TCG/index.html
Zane Clark Hodges, Arthur L. Farstad, and William C. Dunkin, The Greek New Testament according to the Majority Text, 2nd ed. (Nashville: T. Nelson Publishers, 1985)

Approaches to Translating God’s Word

The process of translating is more complicated than it appears. Some people think that all you have to do when making a translation is to define each word and string together all the individual word meanings. This assumes that the source language (in this case, Greek or Hebrew) and the receptor language (such as English) are exactly alike. If life could only be so easy! In fact, no two languages are exactly alike. For example, look at a verse chosen at random—from the story of Jesus healing a demon-possessed boy (Matt. 17:18). The word-for-word English rendition is written below a transliteration of the Greek:

Kai epetimēsen autō ho Iēsous kai exēlthen ap autou to daimonion

And rebuked it the Jesus and came out from him the demon

kai etherapeuthē ho pais apo tēs hōras ekeinēs

and was healed the boy from the hour that

Should we conclude that the English line is the most accurate translation of Matthew 17:18 because it attempts a literal rendering of the verse, keeping also the word order? Is a translation better if it tries to match each word in the source language with a corresponding word in a receptor language? Could you even read an entire Bible “translated” in this way?^[1]

^[1] J. Scott Duvall and J. Daniel Hays, Grasping God’s Word: A Hands-on Approach to Reading, Interpreting, and Applying the Bible (Grand Rapids, MI: Zondervan, 2005), 166.

Because these authors favor the dynamic equivalent translation philosophy, they are not presenting the literal translation philosophy as it truly is. They give you, the reader, an interlinear rendering of Matthew 17:18, and then refer to it as a literal translation, which by association would include the ASV, RSV, NASB, ESV, and the UASV. Again, an interlinear is not a Bible translation; it is a Bible study tool for persons who do not read Hebrew or Greek. What is placed under the Greek is the lexical rendering, while not considering grammar and syntax, i.e., they are the words in isolation. Now, to demonstrate that the authors J. Scott Duvall and Daniel J. Hays are being disingenuous at best, let us look at the literal translations, to see if they read anything like the interlinear that Duvall and Hays used; or rather, do the literal translations consider grammar and syntax when they bring the Greek over into their English translations.[2]

[2] It should be noted that the Crossway Bibles’ has names the English Standard Version (ESV) an Essentially Literal translation and the Holman Bible Publishers’ has names the Christian Standard Bible (CSB) an Optimal Equivalence translation.

ASV¹⁸ And Jesus rebuked him; and the demon went out of him: and the boy was cured from that hour.	NASB¹⁸ And Jesus rebuked him, and the demon came out of him, and the boy was cured at once.	UASV¹⁸ And Jesus rebuked him, and the demon came out of him and the boy was healed from that hour.
RSV¹⁸ And Jesus rebuked him, and the demon came out of him, and the boy was cured instantly.	ESV¹⁸ And Jesus rebuked the demon, and it came out of him, and the boy was healed instantly.	CSB¹⁸ Then Jesus rebuked the demon, and it came out of him, and from that moment the boy was healed.

As can be clearly seen from the above four literal translations, the ASV, NASB, UASV, and the RSV and the essentially literal ESV and the optimally equivalent CSB, they are nothing like the interlinear that Duvall and Hays tried to offer us as a word-for-word translation, i.e., a literal translation.

The Complete Guide to Bible Translation-2

Can the Original Language Text be Translated Perfectly into Any Modern-Day language?

There will most likely never be a perfect translation into any modern-day language. There are a few things that can get in the way of a perfect translation.

No modern language exactly reflects the original language vocabulary and grammar of Biblical Hebrew, Aramaic, and Greek. Therefore, at times, a literal translation of the Bible can be ambiguous or not fully convey the intended meaning of the original author. When we render an original language word into a modern language, it needs to be understood that we lose some sense of the meaning that would have been conveyed to the original audience in their language.

THE DOCUMENTARY APPROACH in New Testament Textual Studies

The same Hebrew or Greek word can have widely different meanings in different contexts. For example, the Hebrew word zaqen and the Greek word presbuteros can be translated “older man,” or “elder,” and both are sometimes used to refer to persons that are advanced in age (Gen. 18:11; Deut. 28:50; 1 Sam. 2:22; 1 Tim 5:1-2) or to the older of two persons (older son, Lu 15:25). However, it can also apply to those holding a position of authority and responsibility in the Christian congregation (elders, 1 Tim. 5:17), in the community or a nation. It is also used in reference to the ancestors of Israel (men of old, Heb. 11:2), as well as members of the Jewish Sanhedrin (elders, Matt. 16:21), and of the twenty-four elders (heavenly beings) seated on the twenty-four thrones around the throne of God (Rev. 4:4) Clearly, the context will determine what the author meant in his usage of these terms. The translator should always seek to reflect the literal rendering of the original language in every passage, but there will be some rare exception to this rule. Here are a few of those exceptions.

Jesus’ half-brother, James writes,

6 καὶalso ἡthe γλῶσσαtongue πῦρ,fire, ὁthe κόσμοςworld τῆςof the ἀδικίαςunrighteousness ἡthe γλῶσσαtongue καθίσταταιis set ἐνin τοῖςthe μέλεσινmembers ἡμῶν,of us, ἡthe (one) σπιλοῦσαdefiling ὅλονwhole τὸthe σῶμαbody καὶand φλογίζουσαsetting on fire τὸνthe τροχὸνwheel τῆςof the γενέσεωςbirth καὶand φλογιζομένηbeing set on fire ὑπὸby τῆςthe γεέννης.Gehenna.

James 3:6 Updated American Standard Version (UASV)

⁶And the tongue is a fire, the world of unrighteousness; the tongue is set among our members, staining the whole body, setting on fire the course of life, and is set on fire by Gehenna.

We have several great examples of translation decisions within this one verse.

In rendering, “the world of unrighteousness,” older translations and the 1995 NASB use the now dated term iniquity, which means “grossly immoral behavior.” From the verb from which the participle James uses, “staining the whole body” we literally have spotting the whole body, somewhat ambiguous, so we should adopt the lexical rendering “stained,” “defiled,” or “corrupted.” Then we have, “the course of life,” which is literally the wheel of birth (existence, origin). Finally, translators of the Bible should avoid rendering the Hebrew Sheol and the Greek Hades and Gehenna by the word hell. By simply transliterating these words it will force the reader to dig deeper for the intended meaning of the author.

When dated terms are used (iniquity), they should be replaced with a corresponding English word (unrighteousness) of the original biblical text. The Bible translators can use such literal wording as (stain, defile, corrupt) in place of such ambiguous expressions as “spotting the whole body,” which helps the modern reader avoid confusion. When the literal rendering comes across as making no sense (the wheel of birth), it is best to provide the sense of the original word(s). A translation of the Greek geenna is best transliterated as Gehenna. An explanation of what the translator is doing in the text should be placed in a footnote, giving the reader access to all of the information. Again, these are rare exceptions to the rule that the translator should always seek to reflect the literal rendering of the original language in every passage.

https://christianpublishinghouse.co/2018/12/23/inspiration-and-inerrancy-in-the-writing-process/

Both the Hebrew Old Testament and the Greek New Testament render the original language words as “sleep” and “fall asleep,” which refer to a sleeping body and a dead body. Below, we can see from the context of Matthew 28:13 that this is the physical sleep.

Matthew 28:13 (UASV)

κοιμωμένων koimōmenōn

Lexical: sleep; fall asleep

Literal Translation: asleep

Sense: to be or become asleep

Matthew 28:13 Updated American Standard Version

¹³and said, “Say, ‘His disciples came by night and stole him away while we were asleep.’

However, in the verses below the context is to be asleep in death; the figurative extension of the physical sleep in the sense of being at rest and peace; the person in the sleep of death exists in God’s memory as they sleep in death; it is only temporary for those who are physically asleep so it will be true for those who are asleep in death.

The Reading Culture of Early Christianity

Acts 7:60 (UASV)

ἐκοιμήθη ekoimēthē

Lexical: sleep; fall asleep

Literal Translation: asleep

Sense: to be asleep in death; the figurative extension of the physical sleep in the sense of being at rest and at peace; the person in the sleep of death exists in God’s memory as they sleep in death; it is only temporary for those who are physically asleep so it will be true of those who are asleep in death.

Acts 7:60 Updated American Standard Version

⁶⁰Then falling on his knees, he cried out with a loud voice, “Lord, do not hold this sin against them!” Having said this, he fell asleep in death.

1 Corinthians 7:39 (UASV)

κοιμηθῇ koimēthē

Lexical: sleep; fall asleep

Literal Translation: asleep

1 Corinthians 7:39 Updated American Standard Version

³⁹A wife is bound to her husband as long as he lives. But if her husband falls asleep in death, she is free to be married to whom she wishes, only in the Lord.

1 Thessalonians 4:13 (UASV)

κοιμωμένων koimaōmenōn

Lexical: sleep; fall asleep

Literal Translation: asleep

1 Thessalonians 4:13 Updated American Standard Version

¹³But we do not want you to be ignorant, brothers, about those who are sleeping in death, so that you will not grieve as do the rest who have no hope.

Here Paul is addressing the issue of those “who are sleeping” in death (koimaōmenōn). Koimaō is a common word for sleep that can be used as “to sleep,” “sleep,” or “fall asleep.” However, it is also used in Greek, Jewish, Christian writings, and the apostle Paul’s letters as a figurative extension of the physical sleep in the sense of being asleep in death. Paul is not using the common sense of the word here but rather he is using it to refer to the condition of the dead between death and the resurrection.

Psalm 13:3 (UASV)

פֶּן־אִישַׁ֥ן הַמָּֽוֶת׃ pen-išān

Lexical: lest I sleep the death

Literal Translation: lest I sleep in death

Psalm 13:3 Updated American Standard Version

³Consider and answer me, Jehovah my God;
give light to my eyes
lest I sleep in death,

1 Kings 2:10 (UASV)

שְׁכַּ֥ב šāḵǎḇ

Lexical: lie down; rest; sleep

Literal Translation: slept

1 Kings 2:10 Updated American Standard Version

¹⁰Then David slept in death with his forefathers and was buried in the city of David.

Some have argued that the dynamic equivalent thought-for-thought translations (Then David died and was buried, NLT) are conveying the idea in a more clear and immediate way, but is this really the case? Retaining the literal rendering, the metaphorical use of the word sleep is best because of the similarities that exist between physical sleep and the sleep of death. Without the literal rendering, this would be lost on the reader. Retaining the literal rendering, “slept,” and adding the phrase “in death” completes the sense in the English text.

Nevertheless, there are times when the literal translation can be misunderstood or misinterpreted. James 5:1 is translated, “But above all, my brothers, do not swear, either by heaven or by earth or by any other oath, but let your “yes” be yes and your “no” be no, so that you may not fall under judgment.” The Greek is literally, “But above all, my brothers, do not swear, either by heaven or by earth or by any other oath, but let yours is to be yes, yes, and no, no, so that you may not fall under judgment.” This would make little sense. Romans 12:1 is translated, “Do not be slothful in zeal, be fervent in spirit, serving the Lord.” The Greek is literally, “Do not be slothful in zeal, be in the spirit boiling, serving the Lord.” This would certainly cause confusion.

A literal translation is certainly more than a word for word rendering of the original language of Hebrew, Aramaic, and Greek. The corresponding English words need to be brought over according to English grammar and syntax but the translation at the same time must be faithful to the original word or as much as possible for the author may have use word order to emphasize or convey some meaning. In most cases, the translator is simply rendering the original-language word with the same corresponding English term each time it occurs. The translator has used his good judgment in order to select words in the English translation from the lexicon within the context of the original-language text. The translator remains faithful to this literal translation philosophy unless it has been determined that the rendering will be misunderstood or misinterpreted. The translator is not tasked with making the text easy to read but rather to make it as accurately faithful to the original as possible. The translator’s primary purpose is to give the Bible readers what God said by way of his human authors, not what a translator thinks God meant in its place. The translator’s primary goal is to be accurate and faithful to the original text. The meaning of a word is the responsibility of the interpreter (i.e., reader), not the translator. Nevertheless, extremes in the literal translation of the text just for the sake of being literal must be avoided.

Many modern-day English translations have taken the unjustifiable liberty in their choice of omitting the Father’s personal name, Jehovah, from modern translations of the Old Testament even though that name is found in ancient Bible manuscripts. Many translations replace the personal name with a title, such as “LORD.” The personal name of the Father is found thousands of times in the 1901 American Standard Version and will be retained here in the Updated American Standard Version.

UPDATED AMERICAN STANDARD VERSION (UASV)

OUR PURPOSE

Our primary purpose is to give the Bible readers what God said by way of his human authors, not what a translator thinks God meant in its place. – Truth Matters!

OUR GOAL

Our primary goal is to be accurate and faithful to the original text. The meaning of a word is the responsibility of the interpreter (i.e., reader), not the translator. – Translating Truth!

Why UASV?

The translation of God’s Word from the original languages of Hebrew, Aramaic, and Greek is a task unlike any other and should never be taken lightly. It carries with it the heaviest responsibility: the translator renders God’s thoughts into a modern language. The Updated American Standard Version (UASV) is a literal translation. What does that mean?

Removing the Outdated

Passages with the Old English “thee’s” and “thou’s” etc. have been replaced with modern English.
Many words and phrases that were extremely ambiguous or easily misunderstood since the 1901 ASV have been updated according to the best lexicons.
Verses with difficult word order or vocabulary have been translated into correct English grammar and syntax, for easier reading. However, if the word order of the original conveyed meaning, it was kept.

More Accurate

The last 110+ years have seen the discovering of far more manuscripts, especially the papyri, with many manuscripts dating within 100 years of the originals.
While making more accurate translation choices, we have stayed true to the literal translation philosophy of the ASV, while other literal translations abandon the philosophy far too often.
The translator seeks to render the Scriptures accurately, without losing what the Bible author penned by changing what the author wrote, by distorting or embellishing through imposing what the translator believes the author meant into the original text.
Accuracy in Bible translation is being faithful to what the original author wrote (the words that he used), as opposed to going beyond into the meaning, trying to determine what the author meant by his words. The latter is the reader’s job.
The translator uses the most reliable, accurate critical texts (e.g., WH, NA, UBS, BHS, as well as the original language texts, versions, and other sources that will help him to determine the original reading.