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I see no other alternative—either He didn’t care or He was helpless. But nowhere do they explain why this view of preservation is the biblical doctrine.12 At one point, for example, Pickering argues, “I believe passages such as Isa 40:8; Matt 5:18…John 10:35 [etc. 4. In reality, those scholars are advocating “the majority text”—the form of the Greek text found in the majority of extant manuscripts. But are the differences between the TR and the Byzantine Text really so great that remarkably different results will be obtained if one uses Byz, instead of the TR, or the TR instead of Byz, as a gauge of a MS' text's normality? 1 John 2:7. “Some Second Thoughts on the Majority Text,” and “A Textual Variant in 1 Thessalonians 1:10: ᾿Εκ τῆς ᾿Οργῆς vs. ᾿Απὸ τῆς ᾿Οργῆς,” Bibliotheca Sacra 588 [October–December 1990]: 470–79). Their premise is that the doctrine of the preservation of Scripture requires that the early manuscripts cannot point to the original text better than the later manuscripts can, because these early manuscripts are in the minority.Pickering also seems to embrace such a doctrine. 56 That there are not many ‘A’ ratings (virtual certainty about the original) in the UBS text does not indicate overall uncertainty of reasoned eclectics about the text of the New Testament. Second, the extant versional manuscripts are virtually triple the extant Greek manuscripts in number (i.e., there are about 15,000 versional manuscripts). Other designations of the same text include: von soden and Merk's 'K,' standing for 'Koine" or 'Common' text, Lagrange's 'A,' and Kenyon's 'Alpha.' supported MT 74% (41% against Alexandrian); P. Letis [Fort Wayne, IN: Institute for Biblical Textual Studies, 1987], pp. Nevertheless his point is that an assumption as to what really constitutes a majority is based on faulty and partial evidence (e.g., von Soden’s apparatus), not on an actual examination of the majority of manuscripts. When one makes a list of all these men involved and compare them with each other a certain pattern begins to appear. The premise is not that the Byzantine text is late, but that it was in the majority when the church fathers were copied. The editions of the . Only 1,440 textual problems are listed, though there are over 300,000 textual variants among the manuscripts. In particular this comment should be noted: “A pronounced feature of the field of New Testament textual criticism today is the prevailing confusion and uncertainty…. Bible versions, Greek New Testament, Textual Criticism, history of the Bible, Westcott Hort, 'modern' versions, KJV, NIV, NA27, UBS, omitted verses, word of God, textual transmission, history. Majority text advocates must recognize this insertion of a version in currency only at a later date, rather than that of the ancient writer. 86–91. Since that time almost 100 have been discovered. In fact there was a great deal of consensus on this—one might even say a “majority view.” But it was all presumption—and it was all overturned as soon as someone cut open a frog and looked at the evidence. If such readings are found in the Western text, for example, then it is question-begging to see them necessarily in support of the majority text at such an early date. Second, even with all the allowances made in the direction of the majority text, i.e., combining percentages of readings which (a) support the majority text against the Alexandrian text and those which (b) support the majority text as well as the Alexandrian text, one finds that: Erasmus adjusted the text in many places to correspond with readings found in the Vulgate or as quoted in the Church Fathers; consequently, although the Textus Receptus is classified by scholars as a late Byzantine text, it differs in nearly 2000 readings from the standard form of that text-type, as represented by the "Majority Text" of Hodges and Farstad (Wallace 1989). I have read some of the remarks here and was interested in this topic, seeing how I'm a King James English Bible believer. (Compare Asterius, above, with his predecessors.) The Textus Receptus is the text that has been used for 2,000 years by Christians. In other words the Greek manuscripts they translated were not Byzantine. Not all internal evidence is subjective, then—or else proofreaders would have no jobs. It is not legitimate to declare a priori what the situation must be, on the basis of one’s presuppositions” (The Identity of the New Testament Text, p. 153). 8 Wilbur N. Pickering, The Identity of the New Testament Text, 2d ed. Too often people with deep religious convictions are certain about an untruth. 36 Ibid., p. 385. 1 On February 21, 1990, Wilbur N. Pickering, president of the Majority Text Society, gave a lecture at Dallas Theological Seminary on the majority text and the original text. Many hypotheses can be put forth as to why there are no early Byzantine manuscripts. 56–63.) This chart does not tell the whole story. 45 For example, concerning Origen’s commentary on John, Fee says that “in citations where we have the highest level of certainty, Origen’s text is 100 per cent Egyptian” (“Origen’s Text of the New Testament and the Text of Egypt,” New Testament Studies 28 [1982]: 355).               Irenaeus (d. 202) supported MT 33% (16.5% against Alexandrian); And once they concede this, another pillar (that early fathers must have used the majority text, since later copies of their works did) cannot bear the weight they give it. The majority of people Hume had ever known had never been raised from the dead. My guess is he quoted a secondary (edited) copy of your post somehow...Unorthodox Faith: Yes, I hope no one thinks the TR is a text-type, when it is really a later printed edition of a pretty good (fortunate) collation of the Byzantine text-type.James: Are any of the 366 differences significant, in terms of translation? However, the antiquity of these manuscripts is no indication of reliability because a prominent church father in Alexandria testified that manuscripts were already corrupt by the third century. Gordon Fee speaks of Pickering’s “neglect of literally scores of scholarly studies that contravene his assertions,” and states, “The overlooked bibliography here is so large that it can hardly be given in a footnote. But his thesis, which unashamedly declared this doctrinal position, preceded the book by 12 years. It is high time that conservatives recognize both this fact and its implications” (ibid., p. 89). Historically only since 1982 has The Greek New Testament according to the Majority Text (hereafter referred to as the Majority Text) been available. In this translation, instead of rendering Cyril’s quotations from Scripture, Rabbula inserted the wording of the current Syriac version—a method which more than one author followed in translating from Greek into Syriac” (ibid., p. 58). Whatever are the merits of that argument, they should recognize that if Photius did not use the text in the ninth century, then it may not have been readily accessible even then. A Lasting Legacy: Choosing A Wife For Isaac (Gen. 24:1-67). On several occasions church fathers do more than quote the text. Not only would one expect to find it there, but also one would expect it to be in a majority of manuscripts, versions, and fathers. Holmes points out the value of this for the present discussion. Text 98 percent of the comparison for the letters of Paul, even... Startling uniformity of the unbeliever…, assuming that it is well known that Origen used Alexandrian. I ask a question to this byzantine text vs textus receptus trust individual Christian, about the true and/or! Ἔχομεν/Ἔχωμεν in Rom 5:1 ) said—never is one left with mere conjecture “ necessity. Has most recently argued on both sides of the New Testament, 2d ed and include! 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