Textus Receptus Bibles
King James Bible 2016
New Testament
| 2:1 | Then after fourteen years I went up again to Jerusalem with Barnabas, and took Titus with me also. |
| 2:2 | And I went up by revelation, and communicated to them that gospel which I preach among the Gentiles, but privately to those who were of reputation, lest by any means I might run, or had run, in vain. |
| 2:3 | Yet not even Titus who was with me, being a Greek, was compelled to be circumcised. |
| 2:4 | And this arose because of false brethren secretly brought in (who came in secretly to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage), |
| 2:5 | to whom we did not yield submission even for an hour, that the truth of the gospel might continue with you. |
| 2:6 | But from those who seemed to be something (whatever they were, it makes no difference to me; God shows personal favoritism to no man) because, those who seemed to be something added nothing to me. |
| 2:7 | But on the contrary, when they saw that the gospel for the uncircumcised had been committed to me, as the gospel for the circumcised was to Peter |
| 2:8 | (because, He who worked effectively in Peter for the apostleship to the circumcised also worked effectively in me toward the Gentiles), |
| 2:9 | and when James, Cephas, and John, who seemed to be pillars, perceived the grace that had been given to me, they gave me and Barnabas the right hand of fellowship, that we should go to the Gentiles and they to the circumcised. |
| 2:10 | Desiring only that we should remember the poor, the very thing which I also was eager to do. |
| 2:11 | But when Peter had come to Antioch, I withstood him to his face, because he was to be blamed; |
| 2:12 | because, before certain men came from James, he would eat with the Gentiles; but when they came, he withdrew and separated himself, fearing those who were of the circumcision. |
| 2:13 | And the rest of the Jews also played the hypocrite with him, so that even Barnabas was carried away with their hypocrisy. |
| 2:14 | But when I saw that they were not straightforward about the truth of the gospel, I said to Peter before them all, "If you, being a Jew, live in the manner of Gentiles and not as the Jews, why do you compel Gentiles to live as Jews? |
| 2:15 | We who are Jews by nature, and not sinners of the Gentiles, |
| 2:16 | knowing that a man is not justified by the works of the law but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ and not by the works of the law; because by the works of the law no flesh will be justified. |
| 2:17 | "But if, while we seek to be justified by Christ, we ourselves also are found sinners, is Christ therefore a minister of sin? God forbid! |
| 2:18 | Because, if I build again those things which I destroyed, I make myself a transgressor. |
| 2:19 | Because, I through the law died to the law that I might live to God. |
| 2:20 | I am crucified with Christ; nevertheless I live, yet not I but Christ lives in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me and gave Himself for me. |
| 2:21 | I do not reject the grace of God; because, if righteousness comes through the law, then Christ died in vain." |
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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