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King James Bible 2016

New Testament



25:1Now when Festus had come into the province, after three days he went up from Caesarea to Jerusalem.
25:2Then the high priest and the chief men of the Jews informed him against Paul; and they petitioned him,
25:3asking a favor against him, that he would summon him to Jerusalem, while they lay in ambush along the road to kill him.
25:4But Festus replied that Paul should be kept at Caesarea, and that he himself was going there shortly.
25:5"Therefore," he said, "let those who are able among you go down with me and accuse this man, to see if there is any fault in him."
25:6And when he had remained among them more than ten days, he went down to Caesarea. And the next day, sitting on the judgment seat, he commanded Paul to be brought.
25:7When he had come, the Jews who had come down from Jerusalem stood about and laid many serious complaints against Paul, which they could not prove,
25:8while he answered for himself, "Neither against the law of the Jews, nor against the temple, nor even against Caesar have I offended in anything at all."
25:9But Festus, wanting to do the Jews a favor, replied to Paul and said, "Are you willing to go up to Jerusalem and there be judged before me concerning these things?"
25:10So Paul said, "I stand at Caesar's judgment seat, where I ought to be judged. To the Jews I have done no wrong, as you very well know.
25:11Because if I am an offender, or have committed anything deserving of death, I do not object to dying; but if there is nothing in these things of which these men accuse me, no one can deliver me to them. I appeal to Caesar."
25:12Then Festus, when he had conferred with the council, replied, "You have appealed to Caesar? To Caesar you will go!"
25:13And after some days King Agrippa and Bernice came to Caesarea to greet Festus.
25:14And when they had been there many days, Festus laid Paul's case before the king, saying: "There is a certain man left a prisoner by Felix,
25:15about whom the chief priests and the elders of the Jews informed me, when I was in Jerusalem, asking to have judgment against him.
25:16To them I replied, 'It is not the custom of the Romans to deliver any man to die before the accused meets the accusers face to face, and has opportunity to answer for himself concerning the charge against him.'
25:17Therefore when they had come here, without any delay, the next day I sat on the judgment seat and commanded the man to be brought in.
25:18When the accusers stood up, they brought no accusation against him of such things as I supposed,
25:19but had some questions against him about their own superstition and about a certain Jesus, who had died, whom Paul affirmed to be alive.
25:20And because I was uncertain of such questions, I asked him whether he was willing to go to Jerusalem and there be judged concerning these matters.
25:21But when Paul appealed to be reserved for the decision of Augustus, I commanded him to be kept until I could send him to Caesar."
25:22Then Agrippa said to Festus, "I also would like to hear the man myself." "Tomorrow," he said, "you will hear him."
25:23So on the next day, when Agrippa and Bernice had come with great fanfare, and had entered the auditorium with the commanders and the prominent men of the city, at Festus' command Paul was brought in.
25:24And Festus said: "King Agrippa and all the men who are here present with us, you see this man about whom the entire assembly of the Jews petitioned me, both at Jerusalem and also here, shouting that he was not fit to live any longer.
25:25But when I found that he had committed nothing deserving of death, and that he himself had appealed to Augustus, I decided to send him.
25:26I have nothing certain to write to my lord concerning him. Therefore I have brought him out before you, and especially before you, O King Agrippa, so that after the examination has taken place I may have something to write.
25:27Because, it seems to me unreasonable to send a prisoner and not to specify the charges laid against him."
King James Bible 2016

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.

The King James Version 2016 Edition is copyright 2016, only to protect it from being stolen and resold for profit. All Rights reserved. Further details