Textus Receptus Bibles
King James Bible 2016
New Testament
| 4:1 | What then shall we say that Abraham our father has found according to the flesh? |
| 4:2 | Because, if Abraham was justified by works, he has something to boast about, but not before God. |
| 4:3 | Because what does the Scripture say? "Abraham believed God, and it was accounted to him for righteousness." |
| 4:4 | Now to him who works, the wages are not counted as grace but as debt. |
| 4:5 | But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness, |
| 4:6 | just as David also describes the blessedness of the man to whom God imputes righteousness apart from works: |
| 4:7 | Saying "Blessed are those whose iniquities are forgiven, and whose sins are covered; |
| 4:8 | blessed is the man to whom the LORD will not impute sin." |
| 4:9 | Does this blessedness then come upon the circumcised only, or upon the uncircumcised also? Because we say that faith was accounted to Abraham for righteousness. |
| 4:10 | How then was it accounted? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised. |
| 4:11 | And he received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised, that he might be the father of all those who believe, though they are uncircumcised, that righteousness might be imputed to them also, |
| 4:12 | and the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of the faith of our father Abraham, which he had while still uncircumcised. |
| 4:13 | Because, the promise that he would be the heir of the world was not to Abraham or to his seed through the law, but through the righteousness of faith. |
| 4:14 | Because, if those who are of the law are heirs, faith is made void and the promise made of no effect, |
| 4:15 | because, the law brings about wrath; because where there is no law there is no transgression. |
| 4:16 | Therefore it is of faith that it might be by grace, so that the promise might be certain to all the seed, not only to those who are of the law, but also to those who are of the faith of Abraham, who is the father of us all |
| 4:17 | (as it is written, "I have made you a father of many nations") in the presence of Him whom he believed, even God, who gives life to the dead and calls those things which do not exist as though they did; |
| 4:18 | who, contrary to hope, in hope believed, so that he would become the father of many nations, according to what was spoken, "So will your seed be." |
| 4:19 | And not being weak in faith, he did not consider his own body, already dead (since he was about a hundred years old), nor the deadness of Sarah's womb. |
| 4:20 | He did not waver at the promise of God through unbelief, but was strong in faith, giving glory to God, |
| 4:21 | and being fully persuaded that what He had promised He was also able to perform. |
| 4:22 | And therefore "it was imputed to him for righteousness." |
| 4:23 | Now it was not written for his sake alone that it was imputed to him, |
| 4:24 | but also for us. It will be imputed to us, if we believe in Him who raised up Jesus our Lord from the dead, |
| 4:25 | who was delivered for our offenses, and was raised again because of our justification. |
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