Textus Receptus Bibles
King James Bible 2016
New Testament
| 24:1 | Now after five days Ananias the high priest came down with the elders and with a certain orator named Tertullus, who gave evidence to the governor against Paul. |
| 24:2 | And when he was called upon, Tertullus began to accuse him, saying: "Seeing that through you we enjoy great peace, and very admirable deeds are done to this nation by your foresight, |
| 24:3 | we accept it always and in all places, most noble Felix, with all thankfulness. |
| 24:4 | Nevertheless, not to be tedious to you any further, I beg you to hear, by your courtesy, a few words from us. |
| 24:5 | Because, we have found this man a plague, a creator of dissension among all the Jews throughout the world, and a ringleader of the cult of the Nazarenes. |
| 24:6 | He even tried to profane the temple, and we seized him, and wanted to judge him according to our law. |
| 24:7 | But the commander Lysias went above us and with great violence took him out of our hands, |
| 24:8 | commanding his accusers to come to you. By examining him yourself you may ascertain all these things of which we accuse him." |
| 24:9 | And the Jews also assented, maintaining that these things were so. |
| 24:10 | Then Paul, after the governor had motioned to him to speak, replied: "Inasmuch as I know that you have been for many years a judge of this nation, I do the more cheerfully answer for myself, |
| 24:11 | because, you may ascertain that it is no more than twelve days since I went up to Jerusalem to worship. |
| 24:12 | And they neither found me in the temple disputing with anyone nor inciting the people, either in the synagogues or in the city. |
| 24:13 | Nor can they prove the things of which they now accuse me. |
| 24:14 | But this I confess to you, that according to the Way which they call heresy, so I worship the God of my fathers, believing all things which are written in the Law and in the Prophets. |
| 24:15 | I have hope in God, which they themselves also accept, that there will be a resurrection of the dead, both of the just and the unjust. |
| 24:16 | And in this I always strive to have a conscience without offense toward God and towards men. |
| 24:17 | "Now after many years I came to bring charitable gifts and offerings to my nation, |
| 24:18 | in the midst of which some Jews from Asia found me purified in the temple, neither with a mob nor with tumult. |
| 24:19 | They ought to have been here before you to object if they had anything against me. |
| 24:20 | Or else let these people here say if they found any wrongdoing in me while I stood before the council, |
| 24:21 | unless it is for this one statement which I shouted, standing among them, 'Concerning the resurrection of the dead I am being judged by you this day.'" |
| 24:22 | But when Felix heard these things, having more accurate knowledge of that Way, he deferred them and said, "When Lysias the commander comes down, I will make a decision on your case." |
| 24:23 | So he commanded the centurion to guard Paul and to let him have liberty, and that he should not forbid any of his friends to provide for or visit him. |
| 24:24 | And after some days, when Felix came with his wife Drusilla, who was Jewish, he sent for Paul and heard him concerning the faith in Christ. |
| 24:25 | Now as he reasoned about righteousness, self control, and judgment to come, Felix was afraid and replied, "Go away for now; when I have a convenient time I will call for you." |
| 24:26 | He also hoped that money would be given him by Paul, that he might release him. Therefore he sent for him more often and conversed with him. |
| 24:27 | But after two years Porcius Festus succeeded Felix' office; and Felix, wanting to do the Jews a favor, left Paul bound. |
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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