Textus Receptus Bibles
King James Bible 2016
New Testament
| 18:1 | After these things Paul departed from Athens and came to Corinth. |
| 18:2 | And he found a certain Jew named Aquila, born in Pontus, who had recently come from Italy with his wife Priscilla (because Claudius had commanded all the Jews to depart from Rome); and he came to them. |
| 18:3 | So, because he was of the same trade, he stayed with them and worked; because by occupation they were tentmakers. |
| 18:4 | And he reasoned in the synagogue every Sabbath, and persuaded both Jews and Greeks. |
| 18:5 | And when Silas and Timothy had come from Macedonia, Paul was compelled by the Spirit, and testified to the Jews that Jesus is the Christ. |
| 18:6 | But when they opposed themselves and blasphemed, he shook his clothes and said to them, "Your blood be upon your own heads; I am clean. From now on I will go to the Gentiles." |
| 18:7 | And he departed from there and entered the house of a certain man named Justus, one who worshiped God, whose house was next door to the synagogue. |
| 18:8 | Then Crispus, the ruler of the synagogue, believed on the Lord with his entire household. And many of the Corinthians, hearing, believed and were baptized. |
| 18:9 | Now the Lord spoke to Paul in the night by a vision, "Do not be afraid, but speak, and do not keep silent;" |
| 18:10 | because I am with you, and no one will attack you to hurt you; because I have many people in this city." |
| 18:11 | And he continued there a year and six months, teaching the word of God among them. |
| 18:12 | When Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him to the judgment seat, |
| 18:13 | saying, "This man persuades men to worship God contrary to the law." |
| 18:14 | And when Paul was about to open his mouth, Gallio said to the Jews, "If it were a matter of wrongdoing or wicked crimes, O Jews, there would be reason why I should bear with you. |
| 18:15 | But if it is a question of words and names and your own law, look to it yourselves; because I do not want to be a judge of such matters." |
| 18:16 | And he drove them from the judgment seat. |
| 18:17 | Then all the Greeks took Sosthenes, the ruler of the synagogue, and beat him before the judgment seat. But Gallio took no notice of these things. |
| 18:18 | So after this Paul still remained there a good while. Then he took leave of the brethren and sailed there into Syria, and Priscilla and Aquila were with him; having shaved his head at Cenchrea, because he had taken a vow. |
| 18:19 | And he came to Ephesus, and left them there; but he himself entered the synagogue and reasoned with the Jews. |
| 18:20 | When they asked him to stay a longer time with them, he did not consent, |
| 18:21 | but bid them goodbye, saying, "I must by all means keep this coming feast in Jerusalem; but I will return again to you, God willing." And he sailed from Ephesus. |
| 18:22 | And when he had landed at Caesarea, and gone up and greeted the church, he went down to Antioch. |
| 18:23 | After he had spent some time there, he departed and went over the entire region of Galatia and Phrygia in order, strengthening all the disciples. |
| 18:24 | Now a certain Jew named Apollos, born at Alexandria, an eloquent man and mighty in the Scriptures, came to Ephesus. |
| 18:25 | This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught diligently the things of the Lord, though he knew only the baptism of John. |
| 18:26 | So he began to speak boldly in the synagogue. When Aquila and Priscilla heard him, they took him aside and explained to him the way of God more exactly. |
| 18:27 | And when he desired to cross to Achaia, the brethren wrote, exhorting the disciples to receive him; and when he arrived, he greatly helped those who had believed through grace; |
| 18:28 | because he effectively refuted the Jews, doing so publicly, showing from the Scriptures that Jesus is the Christ. |
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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