Textus Receptus Bibles
King James Bible 2016
New Testament
| 1:1 | The former account I made, O Theophilus, of all that Jesus began both to do and teach, |
| 1:2 | until the day in which He was taken up, after He through the Holy Spirit had given commandments to the apostles whom He had chosen, |
| 1:3 | to whom He also presented Himself alive after His passion by many infallible proofs, being seen by them for forty days and speaking of the things pertaining to the kingdom of God. |
| 1:4 | And being assembled together with them, commanded them that they should not depart from Jerusalem, but to wait for the Promise of the Father, "which," He said, "you have heard from Me; |
| 1:5 | because, John truly baptized with water, but you will be baptized with the Holy Spirit not many days from now." |
| 1:6 | Therefore, when they had come together, they asked Him, saying, "Lord, will You at this time restore again the kingdom to Israel?" |
| 1:7 | And He said to them, "It is not for you to know the times or the seasons which the Father has put in His own authority." |
| 1:8 | But you will receive power when the Holy Spirit has come upon you; and you will be witnesses to Me in Jerusalem, and also in all Judea and Samaria, and to the end of the earth." |
| 1:9 | Now when He had spoken these things, while they watched, He was taken up, and a cloud received Him out of their sight. |
| 1:10 | And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white clothing, |
| 1:11 | who also said, "You men of Galilee, why do you stand gazing up into heaven? This same Jesus, who is taken up from you into heaven, will so come in like manner as you saw Him go into heaven." |
| 1:12 | Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day's journey. |
| 1:13 | And when they had entered, they went up into an upper room where, Peter, James, John, and Andrew; Philip and Thomas; Bartholomew and Matthew; James the son of Alphaeus and Simon Zelotes, and Judas the brother of James, were staying. |
| 1:14 | These all continued with one accord in prayer and supplication, with the women and Mary the mother of Jesus, and with His brethren. |
| 1:15 | And in those days Peter stood up in the midst of the disciples (altogether the number of names was about a hundred and twenty), and said, |
| 1:16 | "Men and brethren, this Scripture had to be fulfilled, which the Holy Spirit spoke beforehand through the mouth of David concerning Judas, who became a guide to those who arrested Jesus; |
| 1:17 | because he was numbered with us and obtained a part in this ministry. |
| 1:18 | Now this man purchased a field with the wages of iniquity; and falling headlong, he burst open in the middle and all his entrails gushed out. |
| 1:19 | And it became known to all those dwelling in Jerusalem; so that field is called in their own language, Akel Dama, that is to say, The Field of Blood. |
| 1:20 | Because, it is written in the Book of Psalms: 'Let his dwelling place be desolate, and let no one live in it'; and, 'Let another take his position.' |
| 1:21 | Therefore, of these men who have accompanied us the entire time that the Lord Jesus went in and out among us, |
| 1:22 | beginning from the baptism of John to that day when He was taken up from us, one of these must be ordained to be a witness with us of His resurrection." |
| 1:23 | And they proposed two: Joseph called Barsabas, who was surnamed Justus, and Matthias. |
| 1:24 | And they prayed and said, "You, O Lord, who know the hearts of all men, show which of these two You have chosen, |
| 1:25 | that he may take part in this ministry and apostleship from which Judas by transgression fell, that he might go to his own place." |
| 1:26 | And they put forward their lots, and the lot fell on Matthias. And he was numbered with the eleven apostles. |
King James Bible 2016
Unlike most other modern versions, this Bible's text is based upon the same Hebrew Masoretic Text, and Greek Textus Receptus, of the King James Version of 1611.
In non Textus Receptus versions, the issue of having the best underlying manuscripts, is often overshadowed by the massive amount of omissions in the text. Because the KJV 2016 is not dealing with issues of omission and addition, the focus has been upon definition, and the KJV translators choices have been used as the benchmark.
One issue not often majored upon in the bible version debate is simply the way Greek words are defined. Many times, the NKJV leans upon the definition choices of modern versions as well as defaulting to Vines and Strong's definitions, which are almost always favorable to the Revised Version. In other words, one may have a correct text to translate from, but use erroneous modern version/modern dictionary definitions which change or distort the meaning of the words. Jay Green was accused of having a good TR bible but with "Alexandrian readings".
The KJV 2016 Edition rejects such erroneous modern definitions and restores the distinctness of historical KJV readings. The NKJV also tended to gravitate toward KJV marginal notes, which are in truth, rejected readings, and also toward Geneva Bible definitions, which the KJV had already cleared up.
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