Intro to Translation

This translation work remains ongoing, and it is continually being updated and corrected according to the progression of our Father's witness.

Purpose:

To present to the Bible student a translation which:

• Without exception stays true to the word order in the original Greek text.

• Conveys the value of every Greek letter.

• Ensures the same Greek word is never given two different meanings and ensures two different Greek words are never given the same meaning.

• Ensures Greek words with non-combined etymologies are given English meanings with non-combined etymologies.

• Shows (by hyphens) the English meaning applying to each Greek word.

• Shows (by color coding, underlines, and word notes) grammatical details, options, and Paradigms within the Greek language.

• Shows the words in the oldest Greek manuscripts.

• Shows notable variants from among all the Greek manuscripts.

A note about the Critical Greek Biblical texts:

A Critical Greek Biblical Text is a New or Old Testament Greek Text derived by collating words from among the Greek manuscripts. There are 2 main categories of Critical Greek Biblical texts:

• Alexandrian : based on searching the Greek manuscripts for the original words with an older is better approach.

• Majority : based on searching the Greek manuscripts for the original words with a majority consensus is better approach.

Note: the Textus Receptus was an attempt to reconstruct the *unknown* source Greek text of the King James Bible New Testament. It was not based on searching for the "original words."

Sources of this Translation:

The New Testament in the Original Greek:

Westcott and Hort : The New Testament in the Original Greek : 1901 : a Critical Greek Text of the Alexandrian category based in large part on Codex Vaticanus and Codex Sinaiticus (circa 300 A.D.).

Quote from WH book (1901 version).

"The text of this edition of the New Testament has been formed exclusively on documentary evidence, no account being taken of any printed edition. Wherever documents vary from each other, criticism is needed to determine which readings are to be retained as genuine, and which are to be rejected as errors that have arisen in the course of transmission."

WH most often holds to the 2 manuscripts above, with priority given to Vaticanus, but in some cases they chose words from other manuscripts based on their study of scribal errors and tendencies. WH considered all the known manuscripts of their day in their critical analysis toward determining the original Greek words. They divided the manuscripts they considered into the following 3 categories in order of priority:

1. Greek extant MSS.

• Greek Codices;

• Bilingual Codices;

• Greek Cursives;

• Greek Lectionaries;

2. Versions.

• Aramaic;

• Latin (Old and Vulgate);

• Egyptian;

3. Church fathers.

For a more detailed description of the manuscripts which WH considered and the rationale behind their approach to textual criticism see the link to their Introduction:

The New Testament in the Original Greek : Introduction - Westcott & Hort (1882)

Of particular importance, WH applied a theory called Western Non-Interpolation in which certain words present in virtually all the ancient Greek manuscripts are regarded as interpolations because they are absent from a group of Western manuscripts which WH believed to have a very reliable *copy source*. Although these Western manuscripts are generally considered unreliable because of their scribal tendency to add and change, omissions were not a tendancy, and thus where WH believed the scribe was holding true to their *copy source* WH omits these words in their text also.

The Old Testament in Greek according to the Septuagint:

Henry Barclay Swete : The Old Testament in Greek according to the Septuagint : 1901 : a Critical Greek Text of the Alexandrian category. Swete's work included a valuable and detailed apparatus of the manuscript variants.

Swete most often holds to Vaticanus, but where words, verses or sections were missing, or based on his study of scribal errors and tendencies, he chose words from other manuscripts. The manuscripts Swete used were:

Collations:

• X Sinaiticus (IV) : Gen 23:19 - 24:46; Num 5:26 - 7:20; 2Ch 9:27 - 19:17; Ezra-Nehemiah from Ezr 9:9; Est, Tob, Jud, 1 and 4 Mac, Isa, Jer (to Lam 2:20), Joe - Mal, Psa, Pro, Ecc, Son, Wis, Sir, Job; Jeremiah to Lam 2:20;

• A Alexandrinus (V) : All except 1Sa 12:17 - 14:9 and Ps 49:20 - 79:11;

• B Vaticanus (IV) : All except Gen 1 - 46:28 and Ps 105:27 - 137:6 (added later in V)

• C: Ephraemi Syri rescriptus Parisiensis (V) : Fragments Job, Pro, Ecc, Son, Wis, Sir;

• D: Cottonianus (V-VI) : Genesis;

• E: Bodleianus Geneseos (IX-X) : Gen 1.1-14:5, 18:25-20:13, 24:55-42:17 (uncial); also Gen 42:18 - 1Ki 16:28 (miniscule);

• F: Ambrosianus (IV-V) : Gen 31:15 - Jsh 21:12;

• G: Colberto-Sarravianus (IV-V) : Gen 31:5 - Jdg 21:12;

• H: Fragmenta Tischendorfiana libri IV Maccabaeorum (VII) : fragments 4Ma 8:5, 6, 11, 12, 15, 29, 9:28-30, 31, 31).

• K: Lipsiensis (VII-VIII) : Brief portions of Num - Jdg;

• M: Coslinianus (VII) : Gen - 1Reg 8:40;

• N: Basiliano-Vaticanus (VIII) : Large sections of OT apart from Psa; lacking Gen-Lev 13:59 and other parts;

• O: Fragmenta rescripta Dublinensia (VI) : Isa 30:2-36:7; 36:17-38:1;

• Q: Marchalianus (VI) : Isa, Jer, Eze, Dan, Minor Prophets;

• R: Psalterium Graeco-Latinum Veronensis (VI) : Greek-Old Latin Psalter, represents Western Text according to Ralphs' : All Psalms but 10th cent. hand in 1:1-2:7; 65:20-68:3; 68:26-33; 105:43-106:2; Exo 15:1-21; Deu 32.1-44; 2Reg 2:1-10; Isa 5:1-9; Jon 2:3-10; Hab 3:1-19; Dan 3:23 [27-67];

• T: Psalterium Turicence (VII) : 1Reg 2:6-10; Isa 38:10-20; Prayer of Manasseh; Dan 3:23 [2-21], [28-33], [34-67]; Psalms all except 1-25; 30:2-36:20; 41:6-43:3; 58:14-59:5; 59:9-10; 59:13-60:1; 64:12-71:4; 92:3-93:7; 96:12-97:8;

• U: Fragment papyracea Londonensia (VI-VII) : Psa 10:2-18:6; 20:14-34:6.

• V: Codex Venetus (VIII-IX) : Job 30:8-42; Pro, Ecc, Can, Wis, Sir, Minor prophets, Isa, Jer, Bar, Lam, Eze, Dan (with Apocryphal additions), Tob, Jud, all 1-4Mac;

• W: Atheniensis (XIII) : Est, Jud, Tob;

• W: Codex fragment (IV) : 1Sa 18:8-25

• Z: Fragmenta rescripta Tischendorfiana Isaiae prophetae (VII) : Isa 3:8-14; 5:2-14; 29:11-23; 44:26-45:5;

• Gamma: rescriptus Cyrptoferratensis (XIII) : Fragments Minor Prophets, Isa, Jer, Eze, Dan;

• Delta: Fragmenta rescripta Bodleiana (IV-V) : Bel;

• Theta: Freer (V) : Deu except 5:16 - 16:18; Jsh except 3:3 - 4:10;

• 87: Codex Chisianus LXX viralis libri Danielis (IX) : Jer, Bar, Lam, EJer, Dan, Eze, Isa;

• Syr: Codex Syro-Hexaplaris Ambrosianus (VI) : Psa, Job, Pro, Ecc, Can, Wis, Ecclesiasticus, all prophets;

Collated for the Psalms of Solomon:

• c: Codex Casantensis (XII-XIV) : Psa of Solomon;

• h: Codex Havniensis (XI) : Job, Pro, Ecc, Can, Wis, Psa of Solomon; Ecc.

• i: Codex Iberiticus (XIV) : Job, Pro, Ecc, Can, Wis, Sir, Psa of Solomon;

• l: Codex Laurensis (XII) : Odes, Psa of Solomon;

• m: Codex Mosquensis (XIII) : Job, Pro, Ecc, Can, Psa of Solomon, Wis, Ecclesiasticus;

• p: Codex Parisinus (XIV) : Wis, Psa of Solomon, Ecc;

• r: Codex Romanus (XII) : Job, Pro, Ecc, Can, Wis, Psa of Solomon, Ecclesiasticus;

• v : Codex Vindobonensis (XI) : Job, Pro, Ecc, Can, Wis, Psalms of Solomon, Ecclesiasticus;

Collated for Enoch:

• P, P2: Codex Panopolitanus (VIII-IX) : Eno 1-23, Eno 19:3-21:9 written twice (also before Eno 1:1 called P2).

• V: Codex Vaticanus Gr. 1809 : excerpt from Eno 89.

• Sync: Georgii Syncelli Chronographia (?) : Eno 6:1-9; 8:4-10:14; 15:8-16:1;

Swete included two versions of Daniel, Susanna, and Bel & the Dragon, called the Theodoton version and the Old Greek version. The Theodoton version is unlabled in the translation and the Old Greek version is labeled (O).

Swete also included two versions of Tobit, the Codex Vaticanus version and the Codex Sinaiticus version. The Codex Vaticanus version is unlabled in the translation and the Codex Sinaticus version is labeled (X).

Included in Joshua 15:21-62; 18:21-28; 19:1-45 is the Codex Alexandrinus version of Joshua, labeled (A). Included in Judges is Alfred Rahlf's critical version of Judges, labeled (AR), which is based upon Codex Alexandrinus and two groups of manuscripts representing the Origen group (c. 185-253 CE) and Lucian group (c. 250-312 CE).

Included in the book of Esther is the Gottingen Septuagint L variation:

Septuaginta : Vetus Testamentum Graecum Auctoritate Academiae Scientiarum Gottingensis editum : vol. VIII.3. Esther : edidit Robert Hanhart 2., durchgesehene Auflage : Gottingen – Vandendhoeck & Ruprecht – 1983.

This book contains 2 versions of Esther; the (O; Old Greek) version and the (L; Lucianic; Alpha-text) version. The (O) version is at the top of each page and the (L) version is at the bottom of each page separated by a horizontal line.

Although the Esther (O) version follows Codex Sinaiticus and the Esther Swete version follows Codex Vaticanus, the two versions are generally congruent with all variances listed in Swete's apparatus. For this reason a separate translation of the (O) version is not necessary.

The Esther (L) version however is distinct and a literal translation of the Esther (L) version is included in the Esther Swete version and labeled (L).

The Gottingen Septuagint Volume 8.3 Esther O and Esther L

For a more detailed description of the manuscripts which Swete considered and the rationale behind his textual criticism refer to the Introduction in his Book:

The Old Testament in Greek according to the Septuagint with Introduction - Henry Barclay Swete (1901)

The Apostolic Fathers:

The Apostolic Fathers: Greek Texts and English Translations : by Michael W. Holmes : Grand Rapids, MI (Baker Academic : 3rd edition 2007)

Based upon:

The Apostolic Fathers: Revised Greek Texts with Introductions and English Translations : by J. B. Lightfoot and J.R. Hammer : London (MacMillan : 1891)

a critical Greek text that considered all of the known manuscripts. The source manuscripts are listed in each book.

These writings offer insight into the "Christian condition" around 100 AD.

The Apocryphal Gospels:

"The Apocryphal Gospels" By Craig A. Evans 2009. The source manuscripts are listed in each book.

The Apocryphal Acts:

"The Apocryphal Acts" By James M. Tucker 2011. The source manuscripts are listed in each book.

The Greek Pseudepigrapha:

"The Greek Pseudepigrapha" By Craig A. Evans 2013. The source manuscripts are listed in each book.

The Apocryphal Apocalypses:

"The Apocryphal Apocalypses" By Craig A. Evans 2010. The source manuscripts are listed in each book.

Other:

"Acts of Paul" Hamburg Papyrus • "Epistle of Corinthians to Paul" Bodmer X Papyrus • "3 Corinthians" Bodmer X Papyrus

About the Septuagint:

The Septuagint, also called LXX, is the name given to an ancient Greek version of the Old Testament. It is assumed to have been translated from ancient Hebrew texts.

The work was originally done early in the 1st century AD (see below). The Septuagint includes all 39 books found in common OT Bible translations plus another 16 books often referred to as Apocryphal books. The original 1611 King James included 10 of these Apocryphal books. The Apocryphal books were originally called into question because there was no Hebrew source text to support them, however since that time ancient Hebrew texts of Enoch, Wisdom of Sirach, Baruch, and Tobit have been found in the Dead Sea Scrolls. The following is the list of Apocryphal books found in Swete's text:

1. 1Esdras (2Esdras is the same as Ezra and Nehemiah) : in 02 03 KJV

2. Wisdom of Solomon : in 01 02 03 KJV

3. Wisdom of Sirach : in 01 02 03 KJV

4. Judith : in 01 02 03 KJV

5. Tobit : in 01 02 03 KJV

6. Baruch : in 02 03 KJV

7. Epistle of Jeremiah (Baruch 6) : in 02 03 KJV

8. Susanna (Dan 13) : in 02 03 KJV

9. Bel and the Dragon (Dan 14) : in 02 03 KJV

10. 1Maccabees : in 01 02 KJV

11. 2Maccabees : in 02 KJV

12. 3Maccabees : in 02

13. 4Maccabees : in 01 02

14. Psalms of Solomon : listed in 02 index but text lost

15. Enoch

16. Odes (includes The Prayer of Manasseh) : in 02

*Including additonal verses in Esther and Daniel.

A note about the value of the Septuagint

1) The oldest extant Greek manuscripts of the Old Testament include Codex Vaticanus (300 AD), Codex Sinaiticus (300 AD), Codex Alexandrinus (400 AD), a number of Papyri (100-300 AD), and later Codices (400-900 AD).

Due to the practice of the Massorite stewardship of the Hebrew text (300-900 AD) and others before them of destroying previous copies with each new copy, along with a remarkable history of destruction among Hebrew manuscripts, the oldest extant Hebrew manuscript of the Old Testament is the Massorah (900 AD).

Consequently, the Greek OT copy predates the Hebrew OT copy by some 600 years.

Of note, the Dead Sea scrolls include the complete books of Isaiah and Habakkuk and some small sections of Psalms. Beyond this are tiny fragments of other books. A sect known as the Essenes is believed to have scribed these texts, and although their work is congruent to the present Massorah text, and probably based on that same Hebrew copy line, it is seen as more of a paraphrase than a professional copy attempt.

2) When the Septuagint is compared to the Massorah it becomes apparent that the Septuagint was not based upon the Massorah copy line. It was either based upon another "now lost" copy line or it came through another means (see "The Septuagint scribe").

3) The mind of the Septuagint translator had a pre 100 AD view of the Hebrew which was far more familiar with the original Hebrew than any modern-day Hebrew scholar. And it is apparent that the Septuagint translator was aware of many Hebrew Paradigms, grammatical issues, and words meanings, that were lost to later generations.

4) The dating of the original Septuagint translation can be ascertained by considering the following factors.

Dates of the oldest Septuagint manuscripts:

The oldest extant manuscripts of the Septuagint date to the 1st century AD;

The Greek Dialect used in the Septuagint:

The Greek dialects in the oldest Septuagint texts and in the New Testament are identical indicating both were scribed during the peak era of Koine Greek;

Dialect time tables:

Ancient Greek: 800 BC - 330 BC

Koine Greek: 330 BC - 330 AD

Medieval Greek: 330 AD - 1453 AD

Because Iêsous Christos quotes from the Septuagint, the Septuagint was scribed prior to the start of His ministry in 28 AD. In conclusion, the Septuagint was most likely scribed during the peak era of the Koine Greek and prior to the ministry of Iêsous Christos, i.e., 25 BC - 25 AD.

5) The Septuagint Scribe.

The required means of the Septuagint scribe:

• Someone with knowledge of both Hebrew and Greek grammar at an elite scholarly level.

• Someone with an immense foundation in the vocabularies of both Hebrew and Greek.

• Someone motivated to dedicate themself to a task that probably would have taken some 40,000 hours to prepare for and complete.

• Someone able to accomplish the task within the limits of pre 100 AD resources.

• Someone who had access to finance for papyri and whatever other materials required to complete this enormous task.

Iêsous Christos between the age of 12-30 should be considered as the one who accomplished this task. Although the years from 12-30 are basically unknown, the last thing mentioned in the New Testament is at 12 years old He was already nearing Hebrew and perhaps Greek scholarship asking and answering questions with the Synagogue scholars of His day and leaving them marveled. It is also a theory that He was traveling around with a wealthy man named Iôsef during this time frame, the same man who gave over his sepulchre to the en-capsuling-to (body) of Iêsous, and this would have provided the finances.

That we would need to go through His translation of the Old Testament falls into the scope of what He said:

It-fortheth unto-it, an-Iêsous, I I-be the-one a-way and the-one an-un-secluding-of and the-one a-lifing; not-then-also-one it-cometh toward to-the-one to-a-Father if lest through of-ME. (John 14:6)

If Iêsous Christos was the Septuagint scribe, then it may or may not be a translation work, i.e. it could have been scribed through Divine instruction.

About Punctuation (periods, commas, colons, semi-colons, question marks, capitalizations, etc.):

There was no punctuation in the original Greek Text, so punctuation is subjective. The student should keep that in mind when reading this or any translation. The punctuation in this translation is offered only for consideration.

Thou-should-have-hasteneed-to to-thyself to-assessed to-have-stood-beside unto-the-one unto-a-Deity, to-a-worker to-un-shamened-upon, to-straight-jut-cutting-unto to-the-one to-a-forthee of-the-one of-an-un-secluding-of. (2 Timothy 2:15)

Translation:

Word Meanings

This translation is done with a 1 English meaning to 1 Greek word rule. This means that once a meaning is assigned to a Greek word it is not used for any other Greek word. In some cases, it is forced to invent word meanings to be accurate to the true Greek meanings, so that the meaning will work in *all* the contexts. This is resolved by taking an English word that is only a Verb in the dictionary and use it as a Noun, or a Noun as a Verb, etc. In most cases like this the meaning is familiar and just needs to be adjusted in the mind of the student along with the part of speech being used. This translation tries to be thoroughly true to the Greek roots in a word meaning. For example, EGKATALEIPW in a poetic translation is translated "to forsake" and "to leave", but the roots are EG=in and KATA=down and LEIPW=to-remainder = "to-remainder-down-in". The roots need to be maintained in word meanings to achieve ultimate accuracy and understanding.

Strong's Concordance is a great tool for studying roots and an excellent source to consider for word meanings. Liddell/Scott's Lexicon is a great tool for studying the complete range of contexts found in ancient Greek writings. Donnegan's Lexicon is a great tool for roots and meanings. Robertson's Word Pictures, Zodhiates' Complete Word Study Dictionary, Thayer's Lexicon, and Adam Clarke's Commentary, are also very helpful word study tools. These tools combined with studying all the contexts found in the Bible aid the bible student to hone in upon the right meanings.

One form that should be addressed is word meanings with the -ee suffix. These meanings are the same idea as the word "employee". An employee is someone employed:

LOGOS "a-forthee" is something forthed; IHSOUS XRISTOS is called "The-one a-Forthee of-the-one of-a-Deity" (Revelation 9:13). Speech is also something forthed from the becutteeing-to (mouth) as in a word or words, etc.

NOMIA "a-parceleeing-unto" is something parceled; used to refer to laws. KLHRO-NOMIA = "a-lot-parceleeing-unto", something parceled by lot, used to refer to inheritances.

ORASIS "a-seeeeing" is something seen; the Verb ORAW = "I-seeee-unto" = "I-something-seen-unto" referring to the completed act of seeing, i.e., to have looked over and seen to the scope of something, including contexts of "seeing that something gets done"; this is a different concept than "to-see", the act of seeing.

AGGELLW "to-leadeeer", to-leadee + er; is "to-to-something-led"; to-to intended; to perform the conveyance of information or the agency of a commission.

QEMELIOW "to-en-placeeer-belong", to-en-placee + er is "to-to-en-something-placed-belong"; used to refer to a readiness for something to be placed, i.e., lay a foundation, lay out a building site, etc. QEMELIOS "placeeer-belonged", Adjective form, referring to the foundation, etc.

Another form that should be addressed is the meaning for NIKOS = "a-mull-belonging-of"; NIKAW = "to-mull-belong-of-unto". NIKOS incorporates the Adjectivial ending -IKOS along with the unused Verb NW (see NOEW, NOUS, etc.) and refers to imposing one's notion upon another, i.e., one person or group forcing their "mindset" upon another person or group; a prevailing, a conquering, etc.

"oneing" is a meaning that should be mentioned. It is used in constructions from ANTI = "ever-a-one", and OUDEIS = "not-then-also-one", and some others; i.e., SUNANTHSIS = "an-ever-a-oneing-together", ECOUDENOUN = "I-was-not-then-also-oneing-out-unto", etc.

The meanings will be understood by understanding the Greek mindset behind them. The Greek language is a miraculous language and the word meanings are inherently descriptive of themselves. It will aid the student to have a King James or other like translation at hand for comparison to help connect to the Greek mindset. In cases where the Greek mindset might be difficult to understand, a note is given here and/or with the verse in the translation and/or in the word notes of the full study apparatus.

Codings

1) Green

Words with no Gender component.

2) Black, Blue, Pink.

• Neuter Nouns are Black.

• Masculine Nouns are Blue.

• Feminine Nouns are Pink.

• Masculine-Feminine Nouns are BluePink (i.e. a-mankind).

• Adjectives, Pronouns, and Participle Verbs are in Black, Blue, or Pink, referring to the Gender of their subject, if multicolored the student needs to determine the Gender.

3) aqua highlights

Aqua highlights inform the student when the Verb is in the Middle Voice. The Middle Voice occurs when the action of a Verb is acting solely upon the subject (one performing it) or upon both the subject and object.

4) underlined

Underlines inform the student when the Adjective or Participle Verb refers to a plural subject.

5) -

Dashes are used to inform the student that the hyphentated group is from one Greek Word.

6) Transliteration details

alpha α=a; beta β=b; gamma γ=g; delta δ=d; epsilon ε=e; zeta ζ=z; eta η=ê; theta θ=th; iota ι=i; kappa κ=k; lamda λ=l; mu μ=m; nu v=n; xi ξ=x; omicron ο=o; pi π=p; rho ρ=r; sigma σ,ς=s; tau t=t; upsilon υ=u; phi φ=f; khi χ=ch; psi ψ=ps; omega ω=ô

7) [single brackets] : used for New Testament only.

Words within single brackets are "accepted" in the Primary reading, but there are one or more secondary readings that omit them.

8) [[double brackets]] : used for New Testament only.

Words within double brackets are "rejected" in the Primary reading, but the reading is shown because one or more secondary readings include them.

9) bold

Bolded words inform the student when the word(s) is quoted from the Old Testament in the New Testament.

10) '

Apostrophes inform the student when a transliterated Noun, or in some cases the English Noun, is in plural as in Sodoma'.

Example

And the-one a-tailedness of-it it-draggeth to-the-one to-third of-the-ones of-stars of-the-one of-a-sky, and it-had-casted to-them into to-the-one to-a-soil. And the-one a-serpent it-was-standing to-in-look-belonged of-the-one of-a-woman of-the-one of-pending to-have-had-creationed, so which-also-ever it-might-have-had-creationed to-the-one to-a-creationee of-it it-might-have-had-devoured-down. (Revelation 12:4)

This paragraph is from 34 Greek words and the color codings indicate the following to the reader.

• And - no Gender component.

• the-one - can refer to Feminine or Masculine-Feminine Noun.

• a-tailedness - a Feminine Noun.

• of-it - can refer to Neuter, Masculine, or Masculine-Feminine Noun.

• it-draggeth - no Gender component.

• to-the-one - refers to Neuter Noun.

• to-third - can refer to Neuter, Masculine, or Masculine-Feminine Noun.

• of-the-ones - can refer to any Noun; bold = OT quote.

• of-stars - a Masculine Noun; bold = OT quote.

• of-the-one - can refer to Neuter, Masculine, or Masculine-Feminine Noun; bold = OT quote.

• of-a-sky, - a Masculine Noun; bold = OT quote.

• and - no Gender component; bold = OT quote.

• it-had-casted - no Gender component; bold = OT quote.

• to-them - can refer to Masculine or Masculine-Feminine Noun.

• into - no Gender component; bold = OT quote.

• to-the-one - can refer to Feminine or Masculine-Feminine Noun; bold = OT quote.

• to-a-soil. - a Feminine Noun; bold = OT quote.

• And - no Gender component.

• the-one - can refer to Masculine or Masculine-Feminine Noun.

• a-serpent - a Masculine Noun.

• it-was-standing - no Gender component.

• to-in-look-belonged - can refer to any Noun.

• of-the-one - can refer to Feminine or Masculine-Feminine Noun.

• of-a-woman - a Feminine Noun.

• of-the-one - can refer to Feminine or Masculine-Feminine Noun.

• of-pending - can refer to Feminine or Masculine-Feminine Noun.

• to-have-had-creationed, - no Gender component.

• so - no Gender component.

• which-also-ever - no Gender component.

• it-might-have-had-creationed - no Gender component.

• to-the-one - refers to a Neuter Noun.

• to-a-creationee - a Neuter Noun.

• of-it - can refer to Feminine or Masculine-Feminine Noun.

• it-might-have-had-devoured-down. - no Gender component.

Texts added by primitive addition:

The following six sections in the New Testament have been marked as primitive additions. A primitive addition is text that appears in the oldest manuscripts, and then without manuscript evidence, due to its content, is ascertained to have been added to the original at some point in transmission.

1. Mark 15:20-16:8. There are a number of assimilations and errancies in this section of text. The time given in Mar 15:25, "the third hour", stands in contradiction to Joh 19:14, "the sixth hour". The Hebrew LAMA used in Mar 15:34 stands in contradiction to the Aramaic LEMA used in Mat 27:46. The events of the women coming to the tomb in Mar 16:1-8 are not congruent with Mat 28, Luk 24, and Joh 20. Mar 15:20 was chosen as the beginning of the addition based on it appearing to be an assimilation with Mat 27:31 and using a letter count in p45. p45 contains Mar 4:36 - Mar 12:28. If the same number of leaves were lost front and back, and Mark was a separate leaf booklet, then by character count it ended with Mar 15:19 (pages after this having been either incomplete by Mark, see Act 15:39, or lost prior to the p45 copy), Mar 15:20 - Mar 16:8 being added later, and Mar 16:9-20 shown by manuscript evidence being added even later.

2. Act 20:17-38. Firstly, Act 20:35 quotes an undocumented teaching of Jesus, "Bless-belonged it-be more-such to-give or to-take". Outside of his conversion account in Act 9 and Act 26, Paul never quotes any teaching of Jesus (see 4.). Secondly, this section shows Paul to be a man consumed with boasting in himself. Thirdly, Act 20:17 immediately contradicts the previous verse where Paul sails by Efesos to save time. The time it would take to send back to Efesos for the elders simply doesn't make sense; such a process would take far longer than if Paul had stopped in Efesos himself.

3. 1Co 11:3-15. There is no law in the Old Testament concerning these issues about hair. Furthermore, that long hair to a man is an un-valuating-unto in 1Co 11:14 stands in contradiction to Sampson. The things said in this section appear congruent with traditions of men concerning hair and veils, etc.

4. 1Co 11:23-27. This quote is not congruent with the words Iesous spoke in Mat 26:26-28 and in Luk 22:19-20. Furthermore, it includes the clause found in Luk 22:20 in later texts, "which is given for you; this do in remembrance of me," which is absent in p75 01 02 03. Furthermore, Paul does not quote anything from the Gospels anywhere else in his letters which causes this to stand out against a purposed adherence by Paul not to quote from the Gospels; see Rom 15:20-21.

5. 1Co 13:4-7. The assertions about AGAPH (an-excessing-off), usually translated "love" in KJV, but translated "charity" here, have a number of contradicitons. It says that, "charity envieth not." This stands in direct contradiction to Yahveh being a jealous Elohim in Exo 20:5, "for I the LORD thy God [am] a jealous God," (KJV) and also to Paul himself, who says in 2Co 11:2, "For I am jealous over you with a godly jealousy." (KJV) Furthemore, "charity believeth [trusteth] all things," is clearly a flawed wording. Some of the other statements as well are questionable.

6. 1Ti 4:14-16. Along the same line as Jam 5:14-15, 1Ti 4:14 infers that the placing upon of hands of men can give spiritual gifts, and 1Ti 4:16 infers that men are able to save.

A Note about the book of James (Iakôbos):

"neither he [God] tempteth any man" (KJV) in Jam 1:15 stands in direct contradiction to "God did tempt Abraham" (KJV) in Gen 22:1. Jam 5:14-15 infers that the anointing and prayers of men can forgive sins. There are a number of other issues like this in the book of James (Iakôbos). The student should not trust in votes of men as to what is or what is not un-secluded-belonged-to (true), but rather trust in the witness of the Holy Pneuma to them in their conscience to make that discernment.

Full Study Apparatus:

Dates

Excepting Revelation, which is partially dated, and remains a work in progress, dates and times are supplied in every verse of the NT and Septuagint as follows: Genesis - Esther, Hosea-Daniel, 1Esdras, Judith, Tobit, 1-4 Maccabees, Susanna, Bel and the Dragon, and Matthew - Acts, showing when the events in the verse took place; Psalms, Proverbs, Ecclesiastes, Song of Solomon, Wisdom, Sirach, Psalms of Solomon, Enoch, Odes, and Romans - Jude, showing when the book was scribed.

All Biblical dating is based upon 1 astronomical point, found by understanding that Iêsous Anointed would have been en-staked based upon a true Biblical Passover (sun based), and that there was another calendar in place used by the Pharisees (moon based). These 2 calendars have the same Passover day when the New Moon falls on the same day as the Spring Equinox. Using astronomical new moon marks, the only year this could have occurred in the time of Iêsous was in 30 AD.

See the chart and notes in Gen 1:1 for an overview of how the Bible is dated; the entries in the chart come through understanding the 30 AD entry point along with understanding thousand-year days (2Pe_3:8), and the seventy sevens (Dan_9:25-27).

New Testament: Word Notes, WH Marginal Notes, Oldest Manuscript Tables, References, Notable Variants

In the NT, following the translation, there are notes for each word. In Greek a character string (word) can have more than one meaning. This is called a Paradigm. In English there are Paradigms like the word "read" which can be Past or Present Tense. Greek has many Paradigms.

For a more complete understanding of Paradigms the student should visit the following links:

Greek Paradigms : Online Westcott & Hort text linked to the Liddell/Scott Lexicon - Perseus

Dialects and grammar information are listed to help the reader determine the likelihood of the character string having that meaning. The student should feel free to experiment with alternate Paradigm choices keeping in mind that Koine Greek most frequently consisted of forms used in the Attic dialect - but *not* always. If no dialect is listed in the word note, it means the word was used in all the dialects, even though in some cases a certain dialect might have also used another form.

Within the word notes "contr", "nnumi", "ew-contr", "aw-contr", "izw", "azw", "ozw", "uzw", "ezw", and "hzw" are to alert the student to Verb families:

• "contr" QANATOW (i.e., it-en-deathed).

• "nummi" ZWNUMMI (i.e., it-en-girded).

• "ew-contr" METANOEW (i.e., it-en-mulled-with-unto).

• "aw-contr" AFORAW (i.e., it-off-seeeed-unto).

• "izw" PROLOGIZW (i.e., it-fortheed-before-to).

• "azw" ENDOCAZW (i.e., it-in-reckoned-to).

• "ozw" KATOZW (i.e., it-odored-down-of-to).

• "uzw" SUNGOGGUZW (i.e., it-together-murmured-of-to).

• "ezw" PIEZW (it-squeezed-unto-to).

• "hzw" XRHZW (it-afford-belonged-unto-to).

In the translation ew-contr and aw-contr have -unto suffixes, izw and azw have -to suffixes, ozw and uzw have -of-to suffixes, ezw and hzw have -unto-to and -belonged-unto-to suffixes respectively.

ew-contr emphasizes the object, i.e., METANOEW THN SUNESIN means "I-en-mull-with-unto to-the-one to-a-sending-together" with emphasis on "sending-together", and aw-contr emphasizes the subject, i.e. HWRAW TON OURANON means "I-seeee-unto to-the-one to-a-sky" with emphasis on "I".

Similarly, izw, ozw emphasize the object, i.e., EUAGGELIZW TON LOGON means "I-goodly-leadeeer-to to-the-one to-a-forthee" with emphasis on "forthee", with combined prepositions suffixing the Verb in translation, while azw, uzw emphasize the subject, i.e., DOXAZW TON THEOS means "I-reckon-to to-the-one to-a-Deity" with emphasis on "I", with combined prepositions prefixing the Verb in translation.

The Greek language is a miraculous language, conceived with many patterns and families. It is in essence a code that yields a maximum amount information using a minimal number of characters. Every letter has purpose and value. There are many patterns as described above. One other example is the following Adjectivial family:

• -ikos = belonged-of; i.e., BASILIKOS = ruler-belonged-of.

• -inos = belonged-to; i.e., ALHQINOS = un-secluded-belonged-to.

• -imos = belonged-unto; i.e., PRWIMOS = befored-belonged-unto.

Following the word notes, if applicable, WH margin and appendix word notes are listed; if applicable, these are followed by OT references.

This is followed by tables of word collations containing the Greek words in the oldest Greek manuscripts. To see the source of these collations the student should visit the following link:

New Testament Manuscript Collations & Transcriptions - Muenster

In select verses, the collation tables are followed by additional notable variants. These are included to give the student a more complete view of the manuscripts and aid in deciding which word might or might not be the original word from our Father. To see the source of these variants and an explanation of the abbreviations the student should visit the following links:

New Testament Manuscript Variants - Laparola

Comprehensive New Testament Manuscript List - Laparola