In recent years a small but growing minority of Fundamentalists are insisting that foreign language Bibles must not only be based on the Textus Receptus (the traditional position, which this writer upholds) but that these Textus Receptus-based foreign translations must now be re-examined to eradicate the slightest trace of any deviation whatsoever from the Textus Receptus. Although most of the attention is centered on the New Testament, a hard look at any possible deviations from the Masoretic text of the Old Testament is also taking place. The idea may sound noble and simple upon first impression, but there are some complex issues and problems that must not be overlooked. The purpose of this article is to examine some of the side effects and complexities involved in carrying out this new approach.
1. If one was really technical, this new approach would invalidate the KJV itself
(Ouellette, R.B. A More Sure Word. Lancaster, CA: Striving Together Publications. 2008, p. 146)
2. This new approach would invalidate virtually every foreign language translation ever done
3. This is not the historical position of those who have defended the Textus Recepus in the past
Benjamin Wilkinson:
But, they say, there are errors in the Received Text. Yes, “plain and clear errors,” as their instructions informed the Revisers. It is to the glory of the Textus Receptus that its errors are “plain and clear.” … The errors of the Received Text, are the scars which tell of its struggles throughout the centuries to bring us light, life, and immortality.
(Wilkinson, Benjamin. Our Authorized Bible Vindicated. Payson, AZ: Leaves-of-Autumn Books, 1989 reprint, pp. 180-181)
4. Insistence on slavishly following the Textus Receptus 100% of the time is clouded by the reality of differing editions of the Textus Receptus
5. Insistence on verifying and revising foreign translations with Scrivener’s Greek text is unreasonable
La More, Gary “God’s Providential Preservation of the Scriptures” in Thou Shalt Keep Them (Kent Bandenburg, editor) El Sobrante, CA: Pillar & Ground Publishing, 2003, p. 234
Waite, D.A. Central Seminary Refuted on Bible Versions. Collingswood, NJ: 1999, p. 92
Receptus vs. KJB
THE Textus Receptus is the exact readings underlying the KJB which differ in 24 places that I’ve found from the standard TR compiled by Scrivener (using only published Greek editions [see his preface and appendix] — a limitation which did not affect the 54 learned men when they attempted to find the best attested reading which to their company best represented the “Originall” [their term]. Only a full word by word collation of Scrivener with the KJB would show where he did not follow the text/reading chosen by the KJB translators. That’s the reason why one must be specific in describing what is meant by “Textus Receptus”. The following comment is thus NOT valid [“The reason this new approach would invalidate the KJV itself is because there are a few places where the KJV deviated from the Textus Receptus.”] Furthermore, Dr. Waite himself, in an e-mail to me said, “The TR is the exact readings underlying the King James Version”. And any discussions about “Which edition” of the Textus Receptus are moot. My Textus RECEPTUS is the exact readings underlying the KJB. When I say “Textus Receptus”, I mean just what I said in the previous sentence.
Re: Receptus vs. KJB
I mean no disrespect, but it sounds self-serving to me to define the Textus Receptus as “the exact readings underlying the King James Version.” The TR edition then in existence that the KJV followed the closest was Beza 1598, but the KJV departed from it in 190 places. In some of those places Scrivener found that the KJV matched other TR editions, but in several dozen cases when the departures did not follow another TR edition he found that they matched the Latin Vulgate and not previous TR editions. However, the KJV followed the TR so closely, it is proper to say the KJV is based on the TR and generally speaking was translated from it. Discussions of editions of the Textus Receptus are not moot, because it is a reality that must be confronted and not swept under the carpet. At the risk of misunderstanding you, it seems that you are making the KJV the final authority in determining what the Greek should be, but without saying outright that “the KJV corrects the Greek” so it doesn’t sound so much like Ruckmanism. If this is not what you intended, then please explain.