The King James Version Defended Edward F. Hills
www.academia.edu
The following are some of the most familiar and important of those relatively few Latin Vulgate
readings which, though not part of the Traditional Greek text, seem to have been placed in the
Textus Receptus by the direction of God's special providence and therefore are to be retained.
The reader will note that these Latin Vulgate readings are also found in other ancient witnesses,
namely, old Greek manuscripts, versions, and Fathers.
Matt. 10:8 raise the dead, is omitted by the majority of the Greek manuscripts. This
reading is present, however, in Aleph B C D 1, the Latin Vulgate, and the
Textus Receptus.
Matt. 27: 35 that it might be fulfilled which was spoken by the prophet, They parted My
garments among them, and upon My vesture did they cast lots. Present in
Eusebius (c. 325), 1 and other "Caesarean" manuscripts, the Harclean
Syriac, the Old Latin, the Vulgate, and the Textus Receptus. Omitted by the
majority of the Greek manuscripts.
John 3:25 Then there arose a questioning between some of John's disciples and the
Jews about purifying. Pap 66, Aleph, 1 and other "Caesarean" manuscripts,
the Old Latin, the Vulgate, and the Textus Receptus read the Jews. Pap 75,
B. the Peshitta, and the majority of the Greek manuscripts read, a Jew.
Acts 8:37 And Philip said, If thou beievest with all shine heart, thou mayest. And he
answered and said, I believe that Jesus Christ is the Son of God. As J. A.
Alexander (1857) suggested, this verse, though genuine, was omitted by
many scribes, "as unfriendly to the practice of delaying baptism, which had
become common, if not prevalent, before the end of the 3rd century." (17)
Hence the verse is absent from the majority of the Greek manuscripts. But it
is present in some of them, including E (6th or 7th century). It is cited by
Irenaeus (c. 180) and Cyprian (c.250) and is found in the Old Latin and the
Vulgate. In his notes Erasmus says that he took this reading from the margin
of 4ap and incorporated it into the Textus Receptus.
Acts 9:5 it is hard for thee to kick against the pricks. This reading is absent here from
the Greek manuscripts but present in Old Latin manuscripts and in the Latin
Vulgate known to Erasmus. It is present also at the end of Acts 9:4 in E,
431, the Peshitta, and certain manuscripts of the Latin Vulgate. In Acts
26:14, however, this reading is present in all the Greek manuscripts. In his
notes Erasmus indicates that he took this reading from Acts 26:14 and
inserted it here.
Acts 9:6 And he trembling and astonished said, Lord, what wilt Thou have me to do?
and the Lord said unto him. This reading is found in the Latin Vulgate and
in other ancient witnesses. It is absent, however, from the Greek
manuscripts, due, according to Lake and Cadbury (1933), "to the paucity of
Western Greek texts and the absence of D at this point." (18) In his notes
Erasmus indicates that this reading is a translation made by him from the
Vulgate into Greek.
Acts 20:28 Church of God. Here the majority of the Greek manuscripts read, Church of
the Lord and God. The Latin Vulgate, however, and the Textus Receptus
read, Church of God, which is also the reading of Aleph B and other ancient
witnesses.
Rom. 16:25-27 In the majority of the manuscripts this doxology is placed at the end of
chapter 14. In the Latin Vulgate and the Textus Receptus it is placed at the
end of chapter l6 and this is also the position it occupies in Aleph B C and
D.
Rev. 22:19 And if any man shall take away from the words of the book of this prophecy,
God shall take away his part out of the book of life. According to Hoskier,
all the Greek manuscripts, except possibly one or two, read, tree of life. The
Textus Receptus reads, book of life, with the Latin Vulgate (including the
very old Vulgate manuscript F), the Bohairic version, Ambrose (d. 397),
and the commentaries of Primasius (6th century) and Haymo (9th
century). This is one of the verses which Erasmus is said to have translated
from Latin into Greek. But Hoskier seems to doubt that Erasmus did this,
suggesting that he may have followed Codex 141. (19)
