New King James Version

From Textus Receptus

Current revision

The New King James Version is a modern version of the bible based on the Textus Receptus Greek and the Masoretic Hebrew texts.

It is generally acknowledged that the problems which are associated with the NKJV are not as numerous or as serious as those found in other versions such as the New International Version, the Revised English Bible or the Good News Bible. The NKJV does not omit dozens of verses, hundreds of phrases and words as is done in these other versions. It is not a loose translation or a paraphrase. However, the problems of the NKJV are significant in the light of the claim by its publishers and others that it is an accurate improvement of the AV and thus should replace the AV. The version includes many doubt producing footnotes, which favor Critical Text and Majority Text readings.

The New King James Version (NKJV) is published by Thomas Nelson, Inc. ^[1]. The anglicized edition was originally known as the Revised Authorized Version, but the NKJV title is now used universally.

The NKJV was published in three stages:

New King James Bible, New Testament; 1979 New King James Bible, New Testament and Psalms; 1980 New King James Version of the Holy Bible, containing the Old and New Testaments; 1982

Gideons International, an organization that places Bibles in hotels and hospitals, uses the NKJV translation.

Beginnings

The NKJV translation project, which was conceived by Arthur Farstad, was inaugurated in 1975 with two meetings (Nashville and Chicago) of 68 interested persons, most of them prominent Baptists but also including some conservative Presbyterians. The men who were invited to these meetings prepared the guidelines for the NKJV. The New Testament was published in 1979, the Book of Psalms in 1980, and the full NKJV Bible in 1982.

The aim of its translators was to update the vocabulary and grammar of the King James Version, while preserving the classic style and beauty of the 1611 version. Although it uses substantially the same Hebrew and Greek texts as the original KJV, it indicates where more commonly accepted manuscripts differ.

Update to King James Version

According to the preface of the New King James Version (p. v-vi), the NKJV uses the 1967/1977 Stuttgart edition of the Biblia Hebraica for the Old Testament, with frequent comparisons made to the Ben Hayyim edition of the Mikraot Gedolot published by Bomberg in 1524-25, which was used for the King James Version. Both the Old Testament text of the NKJV and that of the KJV come from the ben Asher text (known as the Masoretic Text). However, the 1967/1977 Stuttgart edition of the Biblia Hebraica used by the NKJV uses an earlier manuscript (the Leningrad Manuscript B19a) than that of the KJV.

The New King James Version also uses the Textus Receptus ("Received Text") for the New Testament, just as the King James Version had used. The translators have also sought to follow translation principles of translation used in the original King James Version, which the NKJV revisers call "complete equivalence" in contrast to "dynamic equivalence" used by many other modern translations.

The task of updating the English of the KJV involved significant changes in word order, grammar, vocabulary, and spelling. One of the most significant features of the NKJV was its abandonment of the second person pronouns “thou,” "thee," “ye,” “thy,” and “thine.” Verb forms were also modernized in the NKJV (for example, "speaks" rather than "speaketh").

Criticisms

New King James Version (1982)

Language style

One criticism of the NKJV is that it is rendered in a language format that has never been spoken. By maintaining much of the Elizabethan structure and syntax of the KJV (an intentional effect on the part of the revisers, who intended for a reader to be able to follow along in one version as the other version is read aloud), the NKJV at times has been criticized for putting modern words into archaic orders. Unlike the Revised Version of 1881-85 and American Standard Version of 1901, which sought to take advantage of modern scholarship but left the overall text worded in archaic Jacobean language, the NKJV sounds neither Jacobean nor particularly modern. Also many of the double meanings in many of the verses have now been lost.

Underlying texts

A second criticism involves the fact that it is based, as noted above, solely upon the ancient texts available during the time of King James and not on manuscripts and documents which have since been discovered or largly rejected by the church, i.e. Codex Sinaiticus and Codex Vaticanus. Since these manuscripts, most of which - for the New Testament - reflect an Alexandrian text-type, are argued by most of today's biblical scholars to be more reliable, the NKJV's adherence to the Majority Text (which has ties to the Textus Receptus) is accused of violating the spirit of open scholarship and open inquiry, and to ascribe a level of perfection to the documents available to the 17th century scholars that they would not have claimed for them.

However, not all textual critics agree that the earliest manuscripts are the most accurate. Alternative readings based on other texts do appear as footnotes in the New King James Version, and unlike other translations (such as the New International Version), the NKJV does not contain value comments like "the best manuscripts add, etc." Instead, the footnotes simply state which manuscript sets do not contain the passage (similar to the approach previously taken by the New World Translation) of the Jehovah's Witnesses. However, this is unlikely to placate those who feel that the "Johannine Comma" (at 1 John 5:7), for example, is not a legitimate portion of scripture and should not be treated as such. The NKJV holds to a loose stance for the Textus Receptus and Masoretic Text, but incorporates other corrupt manuscripts in its footnotes and follows corrupt definitions from other versions, which in doing so, reveals their belief that the KJV is in error in 1000’s of places.

The Hebrew Text that the NKJV is translated from is slightly different from the Masoretic text used by the KJV. The KJV is primarily translated from the Bomberg edition (1524-25) of the Masoretic text prepared by Jacob ben Chayyim. The NKJV uses the 1967/77 Stuttgart edition of the Biblia Hebraica, with frequent comparisons made with the Bomberg edition of 1525. In addition the NKJV consulted, the LXX or Septuagint Greek Old Testament, the Latin Vulgate a variety of ancient versions of the Hebrew Scriptures, as well as the Dead Sea Scrolls (NKJV preface, p.vi).

A bridge translation to Westcott and Hort

Pastor Kirk DiVietro of Franklin Massachusetts, sent an email to David Cloud of Way of Life Ministries in January of 2005 that reveals the hidden agenda behind the publication of the New King James Version. David Cloud prefaced Kirk DiVietro's letter with the following statement:

Kirk DiVietro, Pastor of Grace Baptist Church in Franklin, Massachusetts, attended one of the Thomas Nelson planning meetings that prepared the way for the publication of the New King James. He testified to me that the Thomas Nelson representative plainly stated that their goal with the NKJV was to create a bridge to the modern versions, to break down the resistance of those who still revere the KJV. Following is Bro. DiVietro’s testimony as he gave it to me by e-mail on January 9, 2005:

“Over 20 years ago I attended a pre-publication meeting of the NKJV held by the Thomas Nelson People and hosted by the Hackman’s Bible Bookstore in Allentown, PA. I am personal friends with the owners who took great delight in seating me next to the brother of the main translator of the NIV. The meeting was attended by over 300 college professors and pastors. At the meeting we were treated to a slide presentation of the history of the English bible and in particular the King James Bible and its several revisions.

During the presentation of the NKJV the Thomas Nelson representative made a statement which to the best of my memory was, ‘We are all educated people here. We would never say this to our people, but we all know that the King James Version is a poor translation based on poor texts. But every attempt to give your people a better Bible has failed. They just won’t accept them. So we have gone back and done a revision of the King James Version, a fifth revision. Hopefully it will serve as a transitional bridge to eventually get your people to accept a more accurate Bible.’

Because of the years, and because I did not write it down, I cannot give you the speaker’s name and I cannot promise you that this is word for word correct, but the meeting so seared my spirit that I have never picked up and opened a NKJV. I can tell you that this is absolutely the substance and nearly the exact words of what was said.”

The accuracy of Pastor Kirk DiVietro's recollection regarding the Thomas Nelson representative's statement, "We would never say this to our people, but we all know that the King James Version is a poor translation based on poor texts" is confirmed by the New King James Version editors: It was the editors' conviction that the use of footnotes would encourage further inquiry by readers. They also recognized that it was easier for the average reader to delete something he or she felt was not properly a part of the text than to insert a word or phrase which had been left out by the revisers.

Translators

See main article NKJV Translators

The New King James Version translators included nine scholars who had been in the translation team of the New International Version, which was based upon the faulty Nestle-Aland Greek New Testament, and which also used Dynamic Equivalence. The influence of the nine NIV translators and their deviant philosophy and theology is clearly seen in the similar errors within the NKJV. Because the NKJV is primarily based upon the Textus Receptus, and follows a formal equivalence, these errors are less, however, the influence is still there in translational methodology and insertion of small words only found in the Nestle-Aland Greek New Testament.

James Price

Dr. James D. Price was the executive editor of the Old Testament of the New King James Version. Price was formerly Chairman and Professor of the Department of Old Testament, Temple Baptist Theological Seminary, Chattanooga, Tennessee. Price has been retired since 2005.

'Not a TR Advocate'

In 1996 David Cloud corresponded with the executive editor of the Old Testament - Dr James Price.

Cloud stated:

"..he admitted to me that he is not committed to the Received Text and that he supports the modern critical text in general:

‘I am not a TR advocate. I happen to believe that God has preserved the autographic text in the whole body of evidence that He has preserved, not merely through the textual decisions of a committee of fallible men based on a handful of late manuscripts. The modern critical texts like NA26/27 (Nestle-Aland) and UBS (United Bible Societies) provide a list of the variations that have entered the manuscript traditions, and they provide the evidence that supports the different variants. In the apparatus they have left nothing out, the evidence is there. The apparatus indicates where possible additions, omissions, and alterations have occurred… I am not at war with the conservative modern versions [such as the New International Version and the New American Standard Version]’. (James Price, e-mail to David Cloud, April 30, 1996).

The above demonstrates how the executive editor of the Old Testament of the New King James Version does not advocate the Greek Textus Receptus; but rather that he is an advocate of the Nestle-Aland critical Greek text.

The overall principal editor of the New King James Version, Arthur L. Farstad, was also coprincipal editor, along with Zane Hodges, of the Hodges-Farstad majority text, a Greek text that makes nearly 1,900 changes to the Textus Receptus. This fact could lead us to answer why the editors of the New King James desired to show us with their textual apparatus of alternate Greek readings in the footnotes, because they do not believe in the Textus Receptus, but approve alternate readings and other Greek texts!

Arthur L. Farstad

Dr Farstad stated in his preface to the New King James:

"Today, scholars agree that the science of New Testament textual criticism is in a state of flux. Very few scholars still favour the Textus Receptus as such, and then often for its historical prestige as the text of Luther, Calvin, Tyndale, and the King James Version. For about a century most have followed a Critical Text (so called because it is edited according to specific principles of textual criticism) which depends heavily upon the Alexandrian type of text. More recently many have abandoned this Critical Text (which is quite similar to the one edited by Westcott and Hort) for one that is more eclectic. Finally, a small but growing number of scholars prefer the majority text, which is close to the traditional text except in the Revelation." Dr. Arthur Farstad, (Chairman of the NKJV Executive Review Committee)^[1]

Thus, we see that Dr Farstad deprecates the Textus Receptus. New Testament textual criticism is in a state of flux, he tells us; the old is no longer good, he implies. Very few scholars still favour that old-fashioned Textus Receptus, which was once universally recognised by the Church as the providentially preserved and pure text of all ages, and which once held universal sway as the Byzantine text for 1,400 years, the last nearly five hundred years as the printed Textus Receptus. But no, we must now set aside that old-fashioned text; we must turn instead to the Greek texts favoured by the REAL scholars: either to the critical text, which is favoured by most, or to the new so called Byzantine majority text which is favoured by an increasing minority of scholars. Thus, the editors of the NKJV will now do us a great favour by setting forth to us these better readings in the margin, these better readings which they have given in English in the margin, these better readings which overthrow and undermine the authority of the translation from the Textus Receptus we see in the main body of the text.^[2]

Apparently, according to these "NEW" King James men, the Textus Receptus is no longer to be regarded as the providentially preserved Greek text because it was compiled by a ‘committee of fallible men’ using ‘a few late manuscripts’, as Dr Price has told us. If, as we are told by Dr Farstad (who was co-editor of the Hodges-Farstad majority Greek text which is at major variance with the Textus Receptus in over 1,000 places), that scholars today hold for the most part to either the critical text or the majority text and therefore those texts are better than the Textus Receptus, then one of those texts and a translation made from one of those texts should be what we read. Therefore, it follows that the NKJV's main contributors consider that the Textus Receptus, and its faithful translation, the Authorised Version, should be set aside for the “new” Greek.

Marion H. Reynolds Jr. of the Fundamental Evangelistic Association said:

“The duplicity of the NKJV scholars is also a matter for concern. Although each scholar was asked to subscribe to a statement confirming his belief in the plenary, divine, verbal inspiration of the original autographs (none of which exist today), the question of whether or not they also believed in the divine preservation of the divinely inspired originals was not an issue as it should have been. Dr. Arthur Farstad, chairman of the NKJV Executive Review Committee which had the responsibility of final text approval, stated that this committee was about equally divided as to which was the better Greek New Testament text-the Textus Receptus or the Westcott-Hort. Apparently none of them believed that either text was the Divinely preserved Word of God. Yet, all of them participated in a project to "protect and preserve the purity and accuracy" of the original KJV based on the TR. Is not this duplicity of the worst kind, coming from supposedly evangelical scholars?”

Dan Wallace

Daniel Wallace said concerning his work on the NKJV:

I worked on the NKJV as a proofreader (working directly for Art Farstad). The Greek text is the same as for the KJV, which is hardly a recommendation for it! None of the translators, as far as I know, thought that the Textus Receptus was the closest text to the original. When the Majority Text (Hodges-Farstad) appeared, it deviated from the TR in 1838 places. This leaves translation philosophy as the sole criterion on which to judge it. And there, I think it comes up short. It is not nearly as elegant as the KJV, but is far more pedestrian. In this respect, I found it to be just a bit more readable than the NASB. If one wants a more accurate translation, I would recommend the RSV/ESV/NRSV (over the NASB and NKJV), and the NET over these. [1]

King James Only belief

The supposed "occult" NKJV logo

Proponents of the "King-James-Only Movement" see the New King James Version as something less than a true successor to the KJV. Proponents view the NKJV as making significant changes to the meaning of the KJV translators. For example, Acts 17:22, in which Paul in the KJV calls the men of Athens "too superstitious", is interpreted in the NKJV to have Paul call them "very religious".

At the same time, many churches and evangelical groups have embraced the NKJV as an acceptable compromise between the original KJV and a Bible that uses a more modern syntax.

The Logo

The supposed 666 inside the NKJV logo

Some King James Only proponants teach that the NKJV logo is an occult symbol^[2], and this symbol has been called by Texe Marrs as "Satan's fingerprint". But when the original King James Version of 1611 is examined, it has mason handshakes throughout (masonry was not cultic until the late 1700's) and similar triangular symbology representing the trinity etc.. which has also been adoped by the occult (as almost every symbol has). David Bray combines several anachronistc Mason and Rosicrucian conspiracy theories to claim that the 1611 version has occult symbology ^[3]. While many see the symbol as a serious issue as there are believers who believe that such symbols are demonic, many believers do not think so, and in the defence of the KJV and comparing it to the NKJV this would be a side issue rather than that comparing the actual words written.

Footnotes

The NKJV’s 774 footnotes cast doubt on which verses are inspired. The New King James Version casts doubt on the authenticity of 873 verses in the New Testament. While the NKJV claims to be translated from the Textus Receptus the 'NU' denotes the Nestles/United Bible Society's Greek text, which is basically the same as Westcott and Hort readings. `M' denotes the Hodges-Farstad-Nelson Majority Greek text. According to the New King James Version preface:

Where significant variations occur in the New Testament Greek Manuscripts, textual notes are classified as follows:

NU-Text These variations from the traditional text generally represent the Alexandrian or Egyptian type of text [the oldest, but sometimes questioned text]. They are found in the Critical Text published in the Twenty-sixth edition of the Nestle-Aland Greek New Testament (N) and in the United Bible Society's third edition (U), hence the acronym "NU-text."

M-Text This symbol indicates points of variation in the Majority Text from the traditional text [a consensus of most Greek manuscripts]. It should be noted that M stands for whatever reading is printed in the published Greek New Testament According to the Majority Text, whether supported by overwhelming, strong, or only a divided majority textual tradition.

"It was the editors' conviction that the use of footnotes would encourage further inquiry by readers. They also recognized that it was easier for the average reader to delete something he or she felt was not properly a part of the text than to insert a word or phrase which had been left out by the revisers."

(Quote source: History of the King James Bible, page 1235 of the the New King James Version, copyright 1979, 1980, 1982)

D. A. Waite said:

“The diabolical nature of the New King James Version shows itself in their printing all the various readings of the Greek text in the footnotes. They print all sides and take their stand in favor of none of them. By so doing, they confuse the readers. The editors have made no decision as to what God’s Words really are.” (Defending the King James Bible, p. 125).

William P. Grady said:

“When a study is made of the footnote section in the NKJV, one discovers a classic example of compromise. Understanding the self-centered nature of today’s carnal believers, Nelson Publishers decided to let their customers have a literal choice between three different Greek readings!… Can you imagine the confusion being wrought among laypeople as they suddenly discover their new responsibilities to become textual critics?” (Final Authority, p. 304)

See NKJV Footnotes

Preface

See Also NKJV Preface

Changes from the KJV

Genesis 5:2

• Male and female created he them; and blessed them, and called their name Adam, in the day when they were created. (KJV)
• He created them male and female, and blessed them and called them Mankind in the day they were created. (NKJV)

“Adam” and “Mankind” are not synonymous. Where does it say earlier that God ever called their name “Mankind”?

Genesis 6:5

• And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. (KJV)
• Then the LORD saw that the wickedness of man was great in the earth, and that every intent of the thoughts of his heart was only evil continually. (NKJV)

The NKJV changes “GOD” to “the LORD”. It then offers the following footnote:

So with MT, Tg.; Vg. God; LXX Lord God

James Price said:

For example, in Gen 6:5 the KJV reads God, whereas the NKJV reads the LORD, with the marginal note: "So with MT, Tg.; Vg. God: LXX LORD God." This note means that the Hebrew Masoretic text (MT= Bg. & BHK & BHS) and the Aramaic Targum (Tg.) read the LORD; whereas the Latin Vulgate reads God, and the Greek Septuagint (LXX) has the conflated reading LORD God. This is one of many instances where the KJV translators followed the Latin Vulgate rather than the Hebrew text. There is no reason to retain their non-Hebrew reading, so the NKJV corrected the KJV to conform with the Hebrew.

Genesis 10:11

• Out of that land went forth Asshur, and builded Nineveh, and the city Rehoboth, and Calah, (KJV)
• From that land he went to Assyria and built Nineveh, Rehoboth Ir, Calah, (NKJV)

The first main issue with this verse is it changes who built “Ninevah and the city Rehoboth, and Calah”. The KJV says “Out of that land went forth Asshur, and builded Nineveh” whereas the NKJV says “From that land he went to Assyria and built Nineveh", the “he” pointing back to Nimorod in the previous verses:

8 Cush begot Nimrod; he began to be a mighty one on the earth. 9 He was a mighty hunter before the Lord; therefore it is said, “Like Nimrod the mighty hunter before the Lord.” 10 And the beginning of his kingdom was Babel, Erech, Accad, and Calneh, in the land of Shinar. 11 From that land he went to Assyria and built Nineveh, Rehoboth Ir, Calah,

So the NKJV is claiming Nimrod built Nineveh etc., whereas the KJV clearly says “Out of that land went forth Asshur, and builded Nineveh...” etc. Asshur is changed to Assyria here also. The second main issue with this verse is it changes "and the city” to “Ir”. The GNV, ESV, NKJV, NASB, HCSB, NIV, YLT, and NET all indicate that Nimrod went into Assyria (Asshur) and founded Nineveh, etc. This is to “fix” a seeming contradiction. The NET bible includes a note:

“The subject of the verb translated “went” is probably still Nimrod. However, it has also been interpreted that “Ashur went,” referring to a derivative power.

It is clear the NKJV departs from the Hebrew underlying the KJV here, following the trend of modern bibles.

Genesis 22:17

• That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; (KJV)
• blessing I will bless you, and multiplying I will multiply your descendants as the stars of the heaven and as the sand which is on the seashore; and your descendants shall possess the gate of their enemies. (NKJV)

The NKJV changes the singular “seed” to the plural “descendants” and also “his enemies” to “their enemies”. But when we look at Galatians 3:16, it has:

Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. (KJV)

And the NKJV reads basically the same as the KJV here:

Now to Abraham and his Seed were the promises made. He does not say, “And to seeds,” as of many, but as of one, “And to your Seed,” who is Christ. (NKJV)

This reveals that the NKJV has contradictions. Clearly the KJV has “seed” in both Genesis and Galatians, whereas the NKJV only has this in Galatians, with a contradictory description that “...He does not say, “And to seed,” as of many, but as of one, “And to your Seed,” who is Christ. It appears that Paul knowing the Hebrew language, saw the singular, whereas the NKJV translators departed from the Hebrew and created a contradiction, destroying the prophecy at the same time.

Numbers 21:14

• Wherefore it is said in the book of the wars of the Lord, What he did in the Red sea, and in the brooks of Arnon, (KJV)
• Therefore it is said in the Book of the Wars of the Lord: [a]“Waheb in Suphah, The brooks of the Arnon, (NKJV)

[a] Numbers 21:14 Ancient unknown places; Vg. What He did in the Red Sea

2 Kings 23:29

• In his days Pharaohnechoh king of Egypt went up against the king of Assyria to the river Euphrates: and king Josiah went against him; and he slew him at Megiddo, when he had seen him. (KJV)
• In his days Pharaoh Necho king of Egypt went to the aid of the king of Assyria, to the River Euphrates; and King Josiah went against him. And Pharaoh Necho killed him at Megiddo when he confronted him. (NKJV)

Clearly the NKJV is false by its own admission here via the parallel account in 2 Chronicles in the NKJV itself:

2 Chronicles 35:20 After all this, when Josiah had prepared the temple, Necho king of Egypt came up to fight against Charchemish by Euphrates: and Josiah went out against him.

The KJV is nearly identical to it:

2 Chronicles 35:20 After all this, when Josiah had prepared the temple, Necho king of Egypt came up to fight against Carchemish by the Euphrates; and Josiah went out against him.

Pharaoh Necho of Egypt fought against Assyria during the days of Josiah. King Josiah was killed in a battle at Megiddo, when he went against Pharaoh unadvisedly. But the NKJV changes the entire history to make Pharaoh Necho an ally of Assyria in one place to deny the inspired history and to contradict itself in another place. If the account in Kings is true in the NKJV, then what of Chronicles in the NKJV? Why didn't any of the 130 translators notice this?

1 Chronicles 25:3

• Of Jeduthun: the sons of Jeduthun; Gedaliah, and Zeri, and Jeshaiah, ------ Hashabiah, and Mattithiah, six, under the hands of their father Jeduthun, who prophesied with a harp, to give thanks and to praise the Lord. (KJV)
• Of Jeduthun, the sons of Jeduthun: Gedaliah, Zeri, Jeshaiah, Shimei, Hashabiah, and Mattithiah, six, under the direction of their father Jeduthun, who prophesied with a harp to give thanks and to praise the LORD. (NKJV)

The NKJV, along with the NIV, NASB, and ESV, adds the name Shimei to the text, even though it is not found in the Hebrew Masoretic text, the RV, ASV, Jewish translations or Geneva bible, to name just a few. This was an attempt to fix the perceived error that the six people listed did not include the father, Jeduthun. A footnote here says:

So with one Heb. ms., LXX mss.

Shimei is the sixth, v. 17

2 Chronicles 17:4

• But sought to the LORD God of his father, and walked in his commandements, and not after the doings of Israel: (KJV) 1611

• But sought to the LORD God of his father, and walked in his commandments, and not after the doings of Israel. (KJV)

• but sought the (omit) God of his father, and walked in His commandments and not according to the acts of Israel. (NKJV)

The original 1611 does not have any italic or footnote here.

Isaiah 9:3

• Thou hast multiplied the nation, and not increased the joy: they joy before thee according to the joy in harvest, and as men rejoice when they divide the spoil. (KJV)
• You have multiplied the nation and increased its joy; they rejoice before You according to the joy of harvest, as men rejoice when they divide the spoil. (NKJV)

The NKJV removes the word not, which makes the text say the exact opposite to the KJV. In the NKJV footnotes it says:

Isaiah 9:3 Following Qere and Targum; Kethib and Vulgate read not increased joy; Septuagint reads Most of the people You brought down in Your joy.

Isaiah 66:5

• Hear the word of the LORD, ye that tremble at his word; Your brethren that hated you, that cast you out for my name's sake, said, Let the LORD be glorified: but he shall appear to your joy, and they shall be ashamed. (KJV)
• Hear the word of the LORD, you who tremble at His word: "Your brethren who hated you, who cast you out for My name's sake, said, 'Let the LORD be glorified, that we may see your joy.' But they shall be ashamed. (NKJV)

Psalm 7:11

• God judgeth the righteous, and God is angry with the wicked every day. (KJV)
• God is a just judge, and God is angry with the wicked every day. (NKJV)

The NKJV changes the clear meaning of the KJV's “God judgeth the righteous”, which is faithful to the Hebrew, to follow the corrupted Septuagint with “God is a just judge”. The NKJV does not even acknowledge this change in a footnote. It follows most modern bibles, from the Revised Version. While it is true that God is a just judge, the character of God is not what this section of the Psalm is speaking of. It is speaking about how God judges righteous people.

Proverbs 11:16

• A gracious woman retaineth honour: and strong men retain riches. (KJV)
• A gracious woman retains honor, but ruthless men retain riches. (NKJV)

The NKJV changes the concept of a strong man retaining riches and promotes ruthlessness as the key to retaining riches.

Proverbs 19:18

• Chasten thy son while there is hope, and let not thy soul spare for his crying. (KJV)
• Chasten your son while there is hope, and do not set your heart on his destruction. (NKJV)

Should we discipline a child regardless if he cries, or should we discipline a child and not hope he gets destroyed?

Proverbs 25:23

• The north wind driveth away rain: so doth an angry countenance a backbiting tongue. (KJV)
• The north wind brings forth rain, And a backbiting tongue an angry countenance. (NKJV)

The KJV follows the metaphor of the wind driving away the rain, whereas the NKJV causes the rain to drive away the wind. Does the angry countenance drive away a backbiting tongue, or does the backbiting tongue drive away an angry countenance. The NKJV causes the verse to be reversed.

Proverbs 29:7

• The righteous considereth the cause of the poor: but the wicked regardeth not to know it. (KJV)
• The righteous considers the cause of the poor, But the wicked does not understand such knowledge. (NKJV)

Do the wicked deliberately and intentionally ignore and neglect the cause of the poor, or are they unable to know about the poor due to their lack of knowledge about the cause of the poor?

Micah 2:6

• Prophesy ye not, say they to them that prophesy: they shall not prophesy to them, that they shall not take shame. (KJV)
• “Do not prattle,” you say to those who prophesy. So they shall not prophesy to you;^[a] They shall not return insult for insult.^[b] (NKJV)

The NKJV in the footnotes says:

a. Micah 2:6 Literally to these

b. Micah 2:6 Vulgate reads He shall not take shame.

Firstly the NKJV needlessly changes the word “prophesy” to “prattle” even though it still translates the same word as “prophesy” in the same verse.

Secondly it changed “prophesy to them” to “prophesy to you”, and then in a footnote it tells us the literal reading is “to them” not “to you”.

Thirdly in the NKJV footnote they try to imply that the KJV got its reading of “that they shall not take shame” from the Latin Vulgate rather than the Hebrew Masoretic Text by stating: “Vulgate reads He shall not take shame.”. The NKJV has instead “They shall not return insult for insult.” The fact is the Hebrew text can be translated as “that they shall not take shame” as does the Geneva Bible, Bishops’ bible, and the Jewish translations of 1917, 1936, the Complete Jewish Bible, and the Judaica Press Tanach. This reveals the confused nature of the NKJV, and also their inability to explain their position in their own footnotes, or their dishonesty. Either way, it reveals corruption. So in this one verse alone we see, unnecessary changes, mistranslated sections, admission that their reading is not the literal one, and misleading errors in the footnotes that relate the KJV with the Vulgate.

Micah 2:12

I will surely assemble, O Jacob, all of thee; I will surely gather the remnant of Israel; I will put them together as the sheep of Bozrah, as the flock in the midst of their fold: they shall make great noise by reason of the multitude of men. (KJV)

“I will surely assemble all of you, O Jacob, I will surely gather the remnant of Israel; I will put them together like sheep of the fold,^[a] like a flock in the midst of their pasture; they shall make a loud noise because of so many people. (NKJV)

The NKJV in the footnotes says:

a. Hebrew Bozrah

This shows how they jumble words around deleting the meaning of the verse altogether.

Micah 7:19

• He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea. (KJV)
• He will again have compassion on us, and will subdue our iniquities. You will cast all our^[g] sins into the depths of the sea. (NKJV)

Amazingly the NKJV in the footnotes says:

g Micah 7:19 Literally their - agreeing that the KJV reading is correct!

just as also the ESV footnote tells us that the Hebrew reads “their sins.” The NRSV also reads “our sins” like the NKJV now does, but the NRSV informs us in their footnote that the reading of “OUR sins” comes from the Greek LXX, the Syriac and the Vulgate, while the Hebrew says “their sins.”

This demonstrates that the NKJV departs from the Masoretic Hebrew text, admits it in the footnotes. But at least in their preface to the version they told us they would follow the Dead Sea Scrolls, Septuagint, and other flawed texts whenever they felt to do so.

Nahum 2:2

• For the LORD hath turned away the excellency of Jacob, as the excellency of Israel: for the emptiers have emptied them out, and marred their vine branches. (KJV)
• For the LORD will restore the excellence of Jacob like the excellence of Israel, for the emptiers have emptied them out and ruined their vine branches. (NKJV)

Will the LORD turn away the excellency of Jacob, or restore it? These are not the same things, in fact they are opposites. In context it makes little sense in the NKJV.

Haggai 2:7

"And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the LORD of hosts". Haggai 2:7 (KJV)

"and I will shake all nations, and they shall come to the Desire of All Nations, and I will fill this temple with glory,’ says the Lord of hosts". Haggai 2:7 (NKJV)

The NKJV changes the meaning of this verse from stating that "the desire of all nations shall come" to mean that all nations "shall come to the Desire of All Nations". The Vulgate uses a singular masculine, which may be what informed the traditional understanding. Et movebo omnes gentes, et veniet desideratus cunctis gentibus: et implebo domum istam gloria, dicit Dominus exercituum. ("And I shall move all nations, and there shall come he who is desired of each of the nations...")

Zechariah 9:17

• For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. (KJV)
• For how great is their goodness and how great their beauty! Grain shall make the young men thrive, and new wine the young women. (NKJV)

The NKJV here is praising Israel for their goodness and beauty instead of God for His. How can this be a "New" KJV? It totally changes the meaning.

Matthew 1:1

• The book of the generation of Jesus Christ, the son of David, the son of Abraham. (KJV)
• The book of the genealogy of Jesus Christ, the Son of David, the Son of Abraham. (NKJV)

"Generation" means to be generated or to be placed in time, where the origination of the eternal Christ's body occurred, and the Word became flesh. Christ was not generated from man, but through Mary and from God, linking to verse 18. The genealogy mentioned is of Joseph, and not Jesus. Thus the New King James Version's translation is faulty having "The genealogy of Jesus Christ" because Christ had no earthly genealogy except through His mother.

Matthew 7:14

• Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it. (KJV)
• Because narrow is the gate and difficult is the way which leads to life, and there are few who find it. (NKJV)

Is the was to life narrow or difficult? The NKJV makes the way to life difficult, whereas the KJV correctly says that the road is narrow.

Matthew 11:14

• And if ye will receive it, this is Elias, which was for to come. (KJV)
• And if you are willing to receive it, he is Elijah who is to come. (NKJV)

Was for to come means to come beforehand. The NKJV causes this to be a future event and not something that prophesized about concerning John the Baptist.

Matthew 16:18

• And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. (KJV)
• "And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it." (NKJV)

Hell is transliterated to Hades. Which is more understandable?

Matthew 20:20

• Then came to him the mother of Zebedees children with her sons, worshipping him, and desiring a certain thing of him. (KJV)
• Then the mother of Zebedee’s sons came to Him with her sons, kneeling down and asking something from Him. (NKJV)

Why does the NKJV demote the worship of Jesus to only kneeling down?

Mark 1:9

• And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan. (KJV)

• It came to pass in those days that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. (NKJV)

The word "that" is in italics in the NKJV but not in the KJV.

Luke 16:23

• And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. (KJV)
• And being in torments in Hades, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom. (NKJV)

Hell is transliterated to Hades. Which is more understandable?

John 20:19-21

• 19 ...the midst, and saith unto them, Peace be unto you. (KJV)
• 21 ....Then said Jesus to them again, Peace be unto you: as my Father hath sent me... (KJV)

• 19 ...the midst, and said to them, “Peace be with you.”... (NKJV)
• 21 ...So Jesus said to them again, “Peace to you! As the Father has sent Me... (NKJV)

The NKJV creates a contradiction when Jesus doesn't say the same thing twice when the narrative says that he does. The KJV has no contradiction here.

Acts 3:13

• The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go. (KJV)
• The God of Abraham, Isaac, and Jacob, the God of our fathers, glorified His Servant Jesus, whom you delivered up and denied in the presence of Pilate, when he was determined to let Him go. (NKJV)

The NKJV follows modern version such as the NIV, NASV, NRSV, etc. with Servant and totally rejects the KJV/TR reading of Son.

Acts 3:26

• Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. (KJV)
• To you first, God, having raised up His Servant Jesus, sent Him to bless you, in turning away every one of you from your iniquities." (NKJV)

Again, the NKJV follows modern version such as the NIV, NASV, NRSV, etc. with Servant and totally rejects the KJV/TR reading of child.

Acts 4:27

• For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people. (KJV)
• "For truly against Your holy Servant Jesus, whom You anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together. (NKJV)

Again, the NKJV follows modern version such as the NIV, NASV, NRSV, etc. with Servant and totally rejects the KJV/TR reading of child.

Acts 4:30

• By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus. (KJV)
• by stretching out Your hand to heal, and that signs and wonders may be done through the name of Your holy Servant Jesus." (NKJV)

Again, the NKJV follows modern version such as the NIV, NASV, NRSV, etc. with Servant and totally rejects the KJV/TR reading of child.

Acts 12:4

• And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him; intending after Easter to bring him forth to the people. (KJV)
• So when he had arrested him, he put him in prison, and delivered him to four squads of soldiers to keep him, intending to bring him before the people after Passover. (NKJV)

The NKJV changes "Easter" to "Passover" thus introducing an error into the text. See also Easter.

1 Corinthians 1:18

• For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. (KJV)
• For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. (NKJV)

There are two errors in this verse. The first part claims that the message of the Gospel is foolishness, whereas the KJV speaks about the method, preaching, being foolish, not the message. The second part is promoting works based salvation. Are we saved, or being saved? It creates a confusion. Acts 2:47, 1 Corinthians 1:18, 2 Corinthians 2:15 shifted to active/incomplete tense “are being saved” instead of present tense “are saved.” (Not Luke 13:23, 1 Corinthians 15:2 or Revelation 21:24 however)

2 Corinthians 2:17

• For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ. (KJV)
• For we are not, as so many, peddling the word of God; but as of sincerity, but as from God, we speak in the sight of God in Christ. (NKJV)

To corrupt God's words is to pervert or change the meaning, while to peddle is does not involve changing or corrupting it, but it to hawk or sell it for profit.

Galatians 2:20

• I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. (KJV)
• I have been crucified with Christ; (---omit---) it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me. (NKJV)

The NKJV completely omits the phrase "nevertheless I live", rejecting the KJV/TR reading. The particle “δὲ” is translated as “nevertheless” in the KJV, which at times can simply be a marker that shows the addition of a clause and does not need to be translated. This is the logic behind the NKJV translating it as a semi colon. But does this represent the same meaning as “nevertheless”. If the NKJV had even chosen a synonym such as “but I live” or “however, I live”, it would at least be an attempt to translate “δὲ”. The NKJV not only changes form, but the meaning of the text, and does not have the same sense of the KJV nor of the TR. If one compares the NKJV with the KJV one does not get the same meaning. Clearly the KJV has:

1. I am crucified with Christ

2. Nevertheless (“δὲ”)

3. I live

4. Yet not I

5. But (“δὲ”)

6. Christ liveth in me

The NKJV has

1. I have been crucified with Christ;

2. It is no longer I who live (#4)

3. But (“δὲ”) (#5)

4. Christ lives in me (#6)

The entire reason for the inclusion “δὲ” is the seeming contradiction between being crucified and alive at the same time. “δὲ” being represented by a semicolon here omits the contrasting themes unnecessarily.

I am crucified - but (“δὲ”) - I live

Not I - but (“δὲ”) - Christ liveth in me

The NKJV has

I have been crucified;

it is no longer I who live - but (“δὲ”) - Christ lives in me

It is an unnecessary change that simply follows modern versions, several of which have “I have been crucified” as part of verse 19, which may answer why modern versions depart from traditional translation methodology. Paul said “I am crucified (but, nevertheless, “δὲ”) I live.” The KJV clearly asserts that Paul, even after his crucifixion with Christ, still lives. The NKJV does not claim this in this part of the verse, but rather that Christ lives.

1 Thessalonians 5:22

• Abstain from all appearance of evil. (KJV)
• Abstain from every form of evil (NKJV)

The NKJV says we should abstain from every form (or kind) of evil. With this rendering, the thing has to be evil itself and not just have the “appearance” of evil. The NKJV's "form" limits it to that which is actually evil, whereas the KJV reading of "appearance" refers to that which may not be evil in itself, but it can appear to be so to others and cause them to stumble in some way. The NKJV does not capture both possibilities and the meaning of the NKJV and KJV are not synonymous here.

Titus 3:10

• A man that is an heretick after the first and second admonition reject; (KJV)
• Reject a divisive man after the first and second admonition, (NKJV)

Scripture clearly teaches us that we should not be divisive: “Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.” But it depends what you are divisive about. In the Romans context it is clear they “cause divisions and offences contrary to the doctrine which ye have learned... For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.” So, yes, we must reject divisive people, but not those casing positive division. One aspect of the ministry of Jesus was to bring division.

Matthew 10:34-36: “Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man's foes shall be they of his own household.”

John 7:43 So there was a division among the people because of him.

John 9:16 Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them.

John 10:19 There was a division therefore again among the Jews for these sayings.

Luke 12:51 Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division:

Because the NKJV says to simply reject a divisive man, inadvertently, it is teaching people to reject Jesus Christ. The word heretic is much clearer. (Article on Titus 3:10 unfinished)

Hebrews 2:16

• For verily he took not on him the nature of angels ;but he took on him the seed of Abraham. (KJV)
• For indeed He does not give aid to angels, but He does give aid to the seed of Abraham. (NKJV)

Hebrews 3:16

• For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. (KJV)
• For who, having heard, rebelled? Indeed, was it not all who came out of Egypt, led by Moses? (NKJV)

The KJV clearly says that "some" i.e. most of the older generation of Israel, "howbeit not all" meaning Joshua and Caleb, "did provoke." The NKJV says that everyone who came out of Egypt rebelled. This is clearly mistranslated and ruins the basic Old Testament historical narrative. Dr. Price, an editor of the NKJV noted this variant himself, “The issue hinges on the accent mark on the Greek word τίνες (tines), whether it is on the first syllable (τίνες) or on the last (τινές). With the accent on the first syllable, the word is the interrogative pronoun “who?” as in the NKJV; with it on the last syllable, the word is the indefinite pronoun “some” as in the KJV..."

Hebrews 10:14

• For by one offering he hath perfected for ever them that are sanctified. (KJV)
• For by one offering He has perfected forever, those who are being sanctified. (NKJV)

This unnecessary change in the NKJV conforms to heretical works based gospels, such as that taught by Rome, which claim that salvation is a process. The NKJV completely destroys the concept that when a person is in Jesus Christ the believer is already perfected and sanctified. The NKJV, on the other hand, creates confusion and a person is being sanctified. The NKJV is certainly not a "new" KJV here but another translation entirely. Acts 2:47, 1 Corinthians 1:18, 2 Corinthians 2:15 shifted to active/incomplete tense “are being saved” instead of present tense “are saved.” (Not Luke 13:23, 1 Corinthians 15:2 or Revelation 21:24 however)

2 John 1:7

• For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. (KJV)
• For many deceivers have gone out into the world who do not confess Jesus Christ as coming in the flesh. This is a deceiver and an antichrist. (NKJV)

"Is come in the flesh" means Jesus has come (John 1:14) and is still in the flesh. This was a doctrine the Gnostics opposed. Jesus Christ "as coming in the flesh" muddles this revelation and makes it confusing. It makes it like it is speaking of the second coming of Christ. If the NKJV had put "has come" like in 1 John 4:3 it would be much better:

• "that Jesus Christ is come in the flesh" (KJV)
• "that Jesus Christ has come in the flesh"

For such an important issue with the recognition of an antichrist over this verse, it causes us to pause and wonder what else the NKJV muddles up and creates confusion about.

Jude 1:3

• Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. (KJV)
• Beloved, while I was very diligent to write to you concerning our common salvation, I found it necessary to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints. (NKJV)

The NKJV follows the Critical Text here. The Textus Receptus has περὶ τῆς (the) κοινῆς σωτηρίας, whereas the critical text has περὶ τῆς κοινῆς ἡμῶν (our) σωτηρίας adding ἡμῶν (our).

Jude 1:19

• These be they who separate themselves, sensual, having not the Spirit. (KJV)
• These are sensual persons, who cause divisions, not having the Spirit. (NKJV)

The KJV has separate themselves, whereas the NKJV has cause divisions. The clear reading of the Textus Receptus is destroyed by the NKJV. The Westcott & Hort text does not have “themselves” and modern versions, the NASB, NIV etc. follow suit, with: “these are men who divide you”. The “you” is not found in any text, and the whole meaning is changed. In the KJV reading it is speaking of those who separate themselves from the others as a special class with superior knowledge, while the NIV says they divide you, the Christians, which is not the same meaning. The NKJV follows the modern corruptions and clearly departs from the KJV/TR reading here.

Revelation 19:8

• And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. (KJV)
• And to her it was granted to be arrayed in fine linen, clean and bright, for the fine linen is the righteous acts of the saints. (NKJV)

The KJV clearly teaches that the fine linen is the righteousness of saints, whereas the NKJV teaches that the fine linen is the righteous acts of the saints. Acts meaning deeds or works. The NKJV is promoting a works based salvation in this verse.

Hell or Hades?

The NKJV changes the word hell for the transliterated Greek Hades in 11 verses, the NKJV replaces the word “hell” with the word “hades,” as follows:

Matthew 11:23 Hades

Matthew 16:18 Hades

Luke 10:15 Hades

Luke 16:23 Hades

Acts 2:27 Hades

Acts 2:31 Hades

1 Corinthians 15:55 Hades

Revelation 1:18 Hades

Revelation 6:8 Hades

Revelation 20:13 Hades

Revelation 20:14 Hades

Departures from the Textus Receptus

Matthew 5:37

• But let your communication be, Yea, Yea; (omit) Nay, nay: for whatsoever is more than these cometh of evil. (KJV)
• But let your (omit) ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No.’ For whatever is more than these is from the evil one. (NKJV)

The Textus Receptus reads:

ἔστω δὲ ὁ λόγος ὑμῶν ναὶ ναί οὒ οὔ· τὸ δὲ περισσὸν τούτων ἐκ τοῦ πονηροῦ ἐστιν

ὁ λόγος, communication, is completely omitted in the NKJV.

It then it adds “and your”, and finally changes the meaning of “from evil” to “from the evil one.”

• “But let your Yes be Yes, (omits “communication”), AND YOUR (added to text) No, No. For whatsoever is more than these is from (the) evil (one).” (NKJV)

Also, clearly Christ is speaking about the evil that comes from our own hearts, not about Satan.

Matthew 22:10

• So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests. (KJV)
• So those servants went out into the highways and gathered together all whom they found, both bad and good. And the wedding hall was filled with guests. (NKJV)

The “wedding” is ‘o gamos’, and is found in the majority, D, B(2), Tyndale, and Geneva; but Sinaticus says ‘o numphon’, the “wedding hall”. The NKJV follows the RSV, NASB, NIV with “wedding hall”, although it has hall in italics.

Matthew 24:13

• But he that endureth unto the end, the same shall be saved. (KJV)
• But he who endures to the end (omit) shall be saved. (NKJV)

ὁ δὲ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται.

οὗτος, the same, is omitted here in the NKJV, following the NIV reading.

Luke 1:35

• And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. (KJV)
• And the angel answered and said to her, “The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born (omit) will be called the Son of God. (NKJV)

The Greek words “ἐκ σοῦ” which translated as “of thee” is omitted in the NKJV, following the UBS/Nestle-Aland/Vatican critical Greek text which omits these two Greek words, as well as the 1550 text of Stephanus. The R.V., ASV, NASB, RSV, ESV, NIV, NET, Holman Standard etc, omit the words.

This is a clear example where the NKJV departs from the Textus Receptus underlying the KJV, and follows the critical text.

John 10:6

• This parable spake Jesus unto them: but they understood not what things they were which he spake unto them. (KJV)
• Jesus used this illustration (omit), but they did not understand the things which He spoke to them. (NKJV)

ταύτην τὴν παροιμίαν εἶπεν αὐτοῖς ὁ Ἰησοῦς· ἐκεῖνοι δὲ οὐκ ἔγνωσαν τίνα ἦν ἃ ἐλάλει αὐτοῖς.

autois – to them, is omitted in the NKJV, following the NIV reading.

Galatians 2:20

• I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. (KJV)
• I have been crucified with Christ; (omit) it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me. (NKJV)

The NKJV completely omits the phrase "nevertheless I live", rejecting the TR reading.

Titus 2:4

• That they may teach the young women to be sober, to love their husbands, to love their children, (KJV)
• that they admonish the young women (omit) to love their husbands, to love their children, (NKJV)

The difference is not a difference in the underlying texts.

Hebrews 3:16

• For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. (KJV)
• For who, having heard, rebelled? Indeed, was it not all who came out of Egypt, led by Moses? (NKJV)

Dr. Price, an editor of the NKJV noted this variant himself, “The issue hinges on the accent mark on the Greek word τίνες (tines), whether it is on the first syllable (τίνες) or on the last (τινές). With the accent on the first syllable, the word is the interrogative pronoun “who?” as in the NKJV; with it on the last syllable, the word is the indefinite pronoun “some” as in the KJV..."

1 John 3:16

• Hereby perceiue wee the loue of God, because he layd downe his life for vs, and wee ought to lay downe our liues for the brethren. (KJV) 1611
• Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. (KJV) 1769

• By this we know love, because He laid down His life for us. And we also ought to lay down our lives for the brethren. (NKJV)

While there has long been criticism over the italicized words "τοῦ Θεοῦ" (of God) in this passage, it is almost always seen as an error by Blayney (the Christian Examiner of 1833 criticized Blayney on italics).

The original 1611 does not have any italic here and Scrivener includes it in his Textus Receptus that the NKJV claims to be based upon. Scrivener notes that Westcott and Hort’s text omits "τοῦ Θεοῦ". So the NKJV clearly departs from the TR here, and also the KJV. Beza’s 1598 clearly says "τοῦ Θεοῦ" and he translates it into Latin as "Charitatem Dei". While earlier TR editions and English bibles omit the words, it is abundantly clear that Beza, Scrivener and the KJV of 1611 had the words there. While the italics of Blaney here are controversial, as most see them as unnecessary, the omission of the words from the NKJV that claims to be merely a "New" KJV, is clearly a departure from the TR text.

Jude 1:3

• Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. (KJV)
• Beloved, while I was very diligent to write to you concerning our common salvation, I found it necessary to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints. (NKJV)

While the Textus Receptus and majority of manuscripts have the common salvation, as does Tyndale, Geneva, Youngs, etc. But Sinaiticus and Vaticanus say our common salvation, and the NKJV follows it, agreeing with the modern corruptions like the RSV, NIV, ESV and NASB. The NKJV follows the Critical Text here. The Textus Receptus has περὶ τῆς (the) κοινῆς σωτηρίας, whereas the critical text has περὶ τῆς κοινῆς ἡμῶν (our) σωτηρίας adding ἡμῶν (our).

Statements changed or turned into questions

Matthew 26:45

• Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners. (KJV)
• Then He came to His disciples and said to them, “Are you still sleeping and resting? Behold, the hour is at hand, and the Son of Man is being betrayed into the hands of sinners. (NKJV)

The UBS (United Bible Society) has later changed this to a question.

John 5:39

• Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me. (KJV)
• You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me. (NKJV)

It changes the charge to search the scriptures into a thing already practiced by them.

Hebrews 3:16

• For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. (KJV)
• For who, having heard, rebelled? Indeed, was it not all who came out of Egypt, led by Moses? (NKJV)

See Also

• Arthur Farstad
• James Price
• NKJV Translators
• King James Version
• 21st Century King James Version
• The New KJV is a Hack Job Translation by Will Kinney
• A Bible Believer's Response to James Price's book King James Onlyism - a New Sect by Will Kinney
• KJV 2016 A Textus Receptus based New Testament with NKJV errors amended to flow with the KJV.

References

• 1. Preface to the New King James Version
• 2. An Examination of the New King James version (PDF) by the Trinitarian Bible Society (page 11.)

External links

Will Kinney Articles on the NKJV

• Is the NKJV the same as the KJB?
• NKJV Word Changes
• Don’t Go On Safari with a NKJV translator
• A comparative study between the KJB and the NKJV in 1 and 2 Chronicles, Ezra and Nehemiah
• A thorough examination of the differences between the KJB and the NKJV in the Book of Proverbs

Trinitarian Bible Society articles on the NKJV

• The New King James Version: An Examination of the NKJV, part 1 pdf
• The New King James Version: An Examination of the NKJV, part 2 pdf
• The New King James Version: A Critique (A123) pdf
• The New King James Version and the Song of Solomon pdf
• The New King James Version: What today's Christian needs to know about the NKJV (A110) pdf

Other

• New King James Version Is It the Word of God?
• Official NKJV website
• Free Bible software with full NKJV at www.BerBible.org
• Bible Gateway.com, online text of the NKJV with links to the text of each chapter
  

  

  The King James Version 2023 Edition New Testament is now complete and in print format here.

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List of New Testament minuscules

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